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    Prophet's marriage to Aisha Ayesha Aaisha

    taken from:
    http://www.geocities.com/WestHollywo...was_ayesha.htm


    What was Ayesha's (ra) age at the time of her marriage?

    It is normally believed that she was nine years old at the time of her marriage with Mohammad (sws) was consummated. I do think it was according to the traditions of the Arab culture, as otherwise people would have objected to this marriage. But unfortunately, the modern day man is not satisfied with an answer as simple as that.

    Reply*

    To begin with, I think it is the responsibility of all those who believe that marrying a girl as young as nine years old was an accepted norm of the Arab culture, to provide at least a few examples to substantiate their point of view. I have not yet been able to find a single dependable instance in the books of Arab history where a girl as young as nine years old was given away in marriage. Unless such examples are given, we do not have any reasonable grounds to believe that it really was an accepted norm.

    In my opinion, the age of Ayesha (ra) has been grossly mis-reported in the ahadith. Not only that, I think that the narratives reporting this event are not only highly unreliable but also that on the basis of other historical data, the event reported, is quite an unlikely happening. Let us look at the issue from an objective stand point. My reservations in accepting the narratives, on the basis of which, Ayeshas (ra) age at the time of her marriage with the Prophet (pbuh) is held to be nine years are:

    Most of these narratives are reported only by Hisham ibn `urwah reporting on the authority of his father. An event as well known as the one being reported, should logically have been reported by more people than just one, two or three.
    It is quite strange that no one from Medinah, where Hisham ibn `urwah lived the first seventy one years of his life has narrated the event, even though in Medinah his pupils included people as well known as Malik ibn Anas. All the narratives of this event have been reported by narrators from Iraq, where Hisham is reported to have had shifted after living in Medinah for seventy one years.
    Tehzibu'l-tehzib, one of the most well known books on the life and reliability of the narrators of the traditions of the Prophet (pbuh) reports that according to Yaqub ibn Shaibah: "narratives reported by Hisham are reliable except those that are reported through the people of Iraq". It further states that Malik ibn Anas objected on those narratives of Hisham which were reported through people of Iraq. (vol 11, pg 48 - 51)
    Mizanu'l-ai`tidal, another book on the narrators of the traditions of the Prophet (pbuh) reports that when he was old, Hisham's memory suffered quite badly. (vol 4, pg 301 - 302)
    According to the generally accepted tradition, Ayesha (ra) was born about eight years before Hijrah. But according to another narrative in Bukhari (kitabu'l-tafseer) Ayesha (ra) is reported to have said that at the time Surah Al-Qamar, the 54th chapter of the Qur'an, was revealed, "I was a young girl". The 54th surah of the Qur'an was revealed nine years before Hijrah. According to this tradition, Ayesha (ra) had not only been born before the revelation of the referred surah, but was actually a young girl (jariyah), not an infant (sibyah) at that time. Obviously, if this narrative is held to be true, it is in clear contradiction with the narratives reported by Hisham ibn `urwah. I see absolutely no reason that after the comments of the experts on the narratives of Hisham ibn `urwah, why we should not accept this narrative to be more accurate.
    According to a number of narratives, Ayesha (ra) accompanied the Muslims in the battle of Badr and Uhud. Furthermore, it is also reported in books of hadith and history that no one under the age of 15 years was allowed to take part in the battle of Uhud. All the boys below 15 years of age were sent back. Ayesha's (ra) participation in the battle of Badr and Uhud clearly indicate that she was not nine or ten years old at that time. After all, women used to accompany men to the battle fields to help them, not to be a burden on them.
    According to almost all the historians Asma (ra), the elder sister of Ayesha (ra) was ten years older than Ayesha (ra). It is reported in Taqri'bu'l-tehzi'b as well as Al-bidayah wa'l-nihayah that Asma (ra) died in 73 hijrah when she was 100 years old. Now, obviously if Asma (ra) was 100 years old in 73 hijrah she should have been 27 or 28 years old at the time of hijrah. If Asma (ra) was 27 or 28 years old at the time of hijrah, Ayesha (ra) should have been 17 or 18 years old at that time. Thus, Ayesha (ra), if she got married in 1 AH (after hijrah) or 2 AH, was between 18 to 20 years old at the time of her marriage.
    Tabari in his treatise on Islamic history, while mentioning Abu Bakr (ra) reports that Abu Bakr had four children and all four were born during the Jahiliyyah -- the pre Islamic period. Obviously, if Ayesha (ra) was born in the period of jahiliyyah, she could not have been less than 14 years in 1 AH -- the time she most likely got married.
    According to Ibn Hisham, the historian, Ayesha (ra) accepted Islam quite some time before Umar ibn Khattab (ra). This shows that Ayesha (ra) accepted Islam during the first year of Islam. While, if the narrative of Ayesha's (ra) marriage at seven years of age is held to be true, Ayesha (ra) should not have been born during the first year of Islam.
    Tabari has also reported that at the time Abu Bakr planned on migrating to Habshah (8 years before Hijrah), he went to Mut`am -- with whose son Ayesha (ra) was engaged -- and asked him to take Ayesha (ra) in his house as his son's wife. Mut`am refused, because Abu Bakr had embraced Islam, and subsequently his son divorced Ayesha (ra). Now, if Ayesha (ra) was only seven years old at the time of her marriage, she could not have been born at the time Abu Bakr decided on migrating to Habshah. On the basis of this report it seems only reasonable to assume that Ayesha (ra) had not only been born 8 years before hijrah, but was also a young lady, quite prepared for marriage.
    According to a narrative reported by Ahmad ibn Hanbal, after the death of Khadijah (ra), when Khaulah (ra) came to the Prophet (pbuh) advising him to marry again, the Prophet (pbuh) asked her regarding the choices she had in her mind. Khaulah said: "You can marry a virgin (bikr) or a woman who has already been married (thayyib)". When the Prophet (pbuh) asked about who the virgin was, Khaulah proposed Ayesha's (ra) name. All those who know the Arabic language, are aware that the word "bikr" in the Arabic language is not used for an immature nine year old girl. The correct word for a young playful girl, as stated earlier is "Jariyah". "Bikr" on the other hand, is used for an unmarried lady, and obviously a nine year old is not a "lady".
    According to Ibn Hajar, Fatimah (ra) was five years older than Ayesha (ra). Fatimah (ra) is reported to have been born when the Prophet (pbuh) was 35 years old. Thus, even if this information is taken to be correct, Ayesha (ra) could by no means be less than 14 years old at the time of hijrah, and 15 or 16 years old at the time of her marriage.


    These are some of the major points that go against accepting the commonly known narrative regarding Ayesha's (ra) age at the time of her marriage.

    In my opinion, neither was it an Arab tradition to give away girls in marriage at an age as young as nine or ten years, nor did the Prophet (pbuh) marry Ayesha (ra) at such a young age. The people of Arabia did not object to this marriage, because it never happened in the manner it has been narrated.

    I hope I have been of some help.

    Best Regards

    The Learner


    A Response to "What was Ayesha's Age..."

    Thanks for the email. But I find it woefully lacking in actual quotes. The response is filled with "so and so said such and such". That doesn't cut it. In my paper, that deals with Aisha and her age, I not only say who says what, but I provide the entire quote. You need to do the same. And, the man which the paper was quoting from refers to Tabari. Well, Tabari also says Aisha was 9... did your "learned" one miss that? If you need the reference, check my paper. Further, I also quote from Bukhari, and there are many quotes concerning Aisha's age in that. Bukhari is the most highly respected hadith, so, you're going to have to do better then conjecture and assumptions. Finally, there is Abu Dawud's quote as well.... all exclusively saying Aisha was 9. Don't forget, Islamic custom says men can marry girls after their first menstruation. Girls today have them as young as age 9. If you could find that actual quotes from the author's your scholar is quoting from, that would be beneficial. Otherwise, his arugement is only hot air; it lacks real substance.


    Reply

    My answer was for your satisfaction, not for a debate, and I therefore avoided all the actual quotes. I am extremely sorry for that.

    In any case, I provide below my references as well as my answers to the "comments" of your Christian friend:

    The First Argument

    My first argument was:

    Most of these narratives are reported only by Hisham ibn `urwah reporting on the authority of his father. An event as well known as the one being reported, should logically have been reported by more people than just one, two or three.

    I am sure your Christian friend can see that this argument does not need any reference. It is a simple fact.

    The Second Argument

    My second argument was:

    It is quite strange that no one from Medinah, where Hisham ibn `urwah lived the first seventy one years of his life has narrated the event [from him], even though in Medinah his pupils included people as well known as Malik ibn Anas. All the narratives of this event have been reported by narrators from Iraq, where Hisham is reported to have had shifted after living in Medinah for seventy one years.

    Again, the argument that all those who heard this narrative from Hisham ibn `urwah were Iraqis, is a simple statement of fact. This can be checked in the biographical sketches of these narrators in any of the books written on the narrators.

    The Third Argument

    My third argument was:

    Tehzibu'l-tehzib, one of the most well known books on the life and reliability of the narrators of the traditions of the Prophet (pbuh) reports that according to Yaqub ibn Shaibah: "narratives reported by Hisham are reliable except those that are reported through the people of Iraq". It further states that Malik ibn Anas objected on those narratives of Hisham which were reported through people of Iraq. (vol 11, pg 48 - 51)



    The actual statements, their translations and their complete references are given below:

    i.e. "Yaqub ibn Shaibah says: He [Hisham] is highly reliable, his narratives are acceptable, except what he narrated after moving over to Iraq." (Tehzi'bu'l-tehzi'b, Ibn Hajar Al-`asqala'ni, Arabic, Dar Ihya al-turath al-Islami, Vol 11, pg 50)

    i.e. "I have been told that Malik [ibn Anas] objected on those narratives of Hisham which were reported through people of Iraq." (Tehzi'bu'l-tehzi'b, Ibn Hajar Al-`asqala'ni, Arabic, Dar Ihya al-turath al-Islami, Vol 11, pg 50)

    The Fourth Argument

    My fourth argument was:

    Mizanu'l-ai`tidal, another book on the [life sketches of the] narrators of the traditions of the Prophet (pbuh) reports that when he was old, Hisham's memory suffered quite badly. (vol 4, pg 301 - 302)

    The actual statement, its translation and its complete references is given below:

    i.e. "when he was old, Hisham's memory suffered quite badly" (Mizanu'l-ai`tidal, Al-Zahbi, Arabic, Al-Maktabatu'l-athriyyah, Sheikhupura, Pakistan, Vol 4, pg 301)

    The Fifth Argument

    My fifth argument was:

    According to the generally accepted tradition, Ayesha (ra) was born about eight years before Hijrah. But according to another narrative in Bukhari (kitabu'l-tafseer) Ayesha (ra) is reported to have said that at the time Surah Al-Qamar, the 54th chapter of the Qur'an, was revealed, "I was a young girl". The 54th surah of the Qur'an was revealed nine years before Hijrah. According to this tradition, Ayesha (ra) had not only been born before the revelation of the referred surah, but was actually a young girl (jariyah), not an infant (sibyah) at that time. Obviously, if this narrative is held to be true, it is in clear contradiction with the narratives reported by Hisham ibn `urwah. I see absolutely no reason that after the comments of the experts on the narratives of Hisham ibn `urwah, why we should not accept this narrative to be more accurate.

    The actual statements referred to in the above paragraph, their translations and their complete references are given below:

    i.e. "Ayesha (ra) said: I was a young girl, when verse 46 of Surah Al-Qamar, [the 54th chapter of the Qur'an], was revealed. (Sahih Bukhari, kitabu'l-tafsir, Arabic, Bab Qaulihi Bal al-sa`atu Maw`iduhum wa'l-sa`atu adha' wa amarr)

    The Sixth Argument

    My sixth argument was:

    According to a number of narratives, Ayesha (ra) accompanied the Muslims in the battle of Badr and Uhud. Furthermore, it is also reported in books of hadith and history that no one under the age of 15 years was allowed to take part in the battle of Uhud. All the boys below 15 years of age were sent back. Ayesha's (ra) participation in the battle of Badr and Uhud clearly indicate that she was not nine or ten years old at that time. After all, women used to accompany men to the battle fields to help them, not to be a burden on them.

    A narrative regarding Ayesha's (ra) participation in Badr is given in Muslim, Kitabu'l-jihad wa'l-siyar, Arabic, Bab karahiyati'l-isti`anah fi'l-ghazwi bikafir. Ayesha (ra) while narrating the journey to Badr and one of the important events that took place in that journey, says:


    i.e. "when we reached Shajarah". It is quite obvious from these words that Ayesha (ra) was with the group travelling towards Badr.

    A narrative regarding Ayesha's (ra) participation in the battle of `uhud is given in Bukhari, Kitabu'l-jihad wa'l-siyar, Arabic, Bab Ghazwi'l-nisa' wa qitalihinna ma`a'lrijal.

    i.e. "Anas reports that On the day of Uhud, people could not stand their ground around the Prophet (pbuh). [On that day,] I saw Ayesha (ra) and Umm-i-Sulaim (ra), they had pulled their dress up from their feet [to avoid any hinderance in their movement]."

    As far as the fact that children below 15 years were sent back and were not allowed to particpate in the battle of `uhud, it is narrated in Bukhari, Kitabu'l-maghazi, Bab ghazwati'l-khandaq wa hiya'l-ahza'b, Arabic. i.e. "Ibn `umar (ra) states that the Prophet (pbuh) did not permit me to participate in Uhud, as at that time, I was fourteen years old. But on the day of Khandaq, when I was fifteen years old, the Prophet (pbuh) permitted my participation."


    The Seventh Argument

    My seventh argument was:

    According to almost all the historians Asma (ra), the elder sister of Ayesha (ra) was ten years older than Ayesha (ra). It is reported in Taqri'bu'l-tehzi'b as well as Al-bidayah wa'l-nihayah that Asma (ra) died in 73 hijrah when she was 100 years old. Now, obviously if Asma (ra) was 100 years old in 73 hijrah she should have been 27 or 28 years old at the time of hijrah. If Asma (ra) was 27 or 28 years old at the time of hijrah, Ayesha (ra) should have been 17 or 18 years old at that time. Thus, Ayesha (ra), if she got married in 1 AH (after hijrah) or 2 AH, was between 18 to 20 years old at the time of her marriage.

    The relevant references required in this argument are provided below:

    For the Difference of Ayesha's (ra) and Asma's (ra) Age
    According to Abda'l-Rahman ibn abi zanna'd:

    i.e. Asma (ra) was ten years older than Ayesha. (Siyar A`la'ma'l-nubala', Al-Zahabi, Vol 2, Pg 289, Arabic, Mu'assasatu'l-risalah, Beirut, 1992)

    According to Ibn Kathir:
    i.e. "she [Asma] was elder to her sister [Ayesha] by ten years". (Al-Bidayah wa'l-nihayah, Ibn Kathir, Vol 8, Pg 371, Arabic, Dar al-fikr al-`arabi, Al-jizah, 1933)


    For Asma's (ra) Age at Her Death in 73 AH
    According to Ibn Kathir:

    i.e. "She [Asma] saw the killing of her son during that year [i.e. 73 AH], as we have already mentioned, five days later she herself died, according to other narratives her death was not five but ten or twenty or a few days over twenty or a hundred days later. The most well known narrative is that of hundred days later. At the time of her death, she was 100 years old." (Al-Bidayah wa'l-nihayah, Ibn Kathir, Vol 8, Pg 372, Arabic, Dar al-fikr al-`arabi, Al-jizah, 1933)

    According to Ibn Hajar Al-Asqalani:

    i.e. "She [Asma (ra)] lived a hundred years and died in 73 or 74 AH." (Taqribu'l-tehzib, Ibn Hajar Al-Asqalani, Pg 654, Arabic, Bab fi'l-nisa', al-harfu'l-alif, Lucknow)

    The Eighth Argument

    My eighth argument was:

    Tabari in his treatise on Islamic history, while mentioning Abu Bakr (ra) reports that Abu Bakr had four children and all four were born during the Jahiliyyah -- the pre Islamic period. Obviously, if Ayesha (ra) was born in the period of jahiliyyah, she could not have been less than 14 years in 1 AH -- the time she most likely got married.

    The original statement in Tabari, its translation and reference follows:
    i.e. "All four of his [Abu Bakr's] children were born of his two wives -- the names of whom we have already mentioned -- during the pre-Islamic period."(Tarikhu'l-umam wa'l-mamlu'k, Al-Tabari, Vol 4, Pg 50, Arabic, Dara'l-fikr, Beirut, 1979)

    The Ninth Argument

    My ninth argument was:

    According to Ibn Hisham, the historian, Ayesha (ra) accepted Islam quite some time before `umar ibn al-Khattab (ra). This shows that Ayesha (ra) accepted Islam during the first year of Islam. While, if the narrative of Ayesha's (ra) marriage at seven years of age is held to be true, Ayesha (ra) should not have been born during the first year of Islam.

    According to Ibn Hisham, Ayesha (ra) was the 20th or the 21st person to enter into the folds of Islam (Al-Sirah al-Nabawiyyah, Ibn Hisham, Vol 1, Pg 227 - 234, Arabic, Maktabah al-Riyadh al-hadithah, Al-Riyadh) While `umar ibn al-khattab was preceded by forty individuals (Al-Sirah al-Nabawiyyah, Ibn Hisham, Vol 1, Pg 295, Arabic, Maktabah al-Riyadh al-hadithah, Al-Riyadh).

    The Tenth Argument

    My tenth argument was:

    Tabari has also reported that at the time Abu Bakr planned on migrating to Habshah (8 years before Hijrah), he went to Mut`am -- with whose son Ayesha (ra) was engaged -- and asked him to take Ayesha (ra) in his house as his son's wife. Mut`am refused, because Abu Bakr had embraced Islam, and subsequently his son divorced Ayesha (ra). Now, if Ayesha (ra) was only seven years old at the time of her marriage, she could not have been born at the time Abu Bakr decided on migrating to Habshah. On the basis of this report it seems only reasonable to assume that Ayesha (ra) had not only been born 8 years before hijrah, but was also a young lady, quite prepared for marriage.

    Unfortunately, I do not have the primary reference to this argument at the moment. The secondary reference for this argument is: Tehqiq e umar e Siddiqah e Ka'inat, Habib ur Rahman Kandhalwi, Urdu, Pg 38, Anjuman Uswa e hasanah, Karachi, Pakistan

    The Eleventh Argument

    My eleventh argument was:

    According to a narrative reported by Ahmad ibn Hanbal, after the death of Khadijah (ra), when Khaulah (ra) came to the Prophet (pbuh) advising him to marry again, the Prophet (pbuh) asked her regarding the choices she had in her mind. Khaulah said: "You can marry a virgin (bikr) or a woman who has already been married (thayyib)". When the Prophet (pbuh) asked about who the virgin was, Khaulah proposed Ayesha's (ra) name. All those who know the Arabic language, are aware that the word "bikr" in the Arabic language is not used for an immature nine year old girl. The correct word for a young playful girl, as stated earlier is "Jariyah". "Bikr" on the other hand, is used for an unmarried lady, and obviously a nine year old is not a "lady".

    The complete reference for this reporting of Ahmad ibn Hanbal is: Musnad Ahmad ibn Hanbal, Vol 6, Pg 210, Arabic, Dar Ihya al-turath al-`arabi, Beirut.

    The Twelfth Argument

    My twelfth argument was:

    According to Ibn Hajar, Fatimah (ra) was five years older than Ayesha (ra). Fatimah (ra) is reported to have been born when the Prophet (pbuh) was 35 years old. Thus, even if this information is taken to be correct, Ayesha (ra) could by no means be less than 14 years old at the time of hijrah, and 15 or 16 years old at the time of her marriage.

    Ibn Hajar's original statement, its translation and reference follows:
    i.e. Fatimah (ra) was born at the time the Ka`bah was rebuilt, when the Prophet (pbuh) was 35 years old... she (Fatimah) was five years older that Ayesha (ra). (Al-isabah fi tamyizi'l-sahabah, Ibn Hajar al-Asqalani, Vol 4, Pg 377, Arabic, Maktabatu'l-Riyadh al-haditha, al-Riyadh, 1978)

    These are all the references for the material I provided in my initial response.

    Your Christian friend, besides asking for these references has also briefly commented on my reply, he writes:

    And, the man which the paper was quoting from refers to Tabari. Well, Tabari also says Aisha was 9... did your "learned" one miss that? If you need the reference, check my paper.

    Further, I also quote from Bukhari, and there are many quotes concerning Aisha's age in that. Bukhari is the most highly respected hadith, so, you're going to have to do better then conjecture and assumptions.

    Finally, there is Abu Dawud's quote as well.... all exclusively saying Aisha was 9.

    It seems that your friend has missed out on my point on Hisham ibn `urwah. He seems to be unaware of the fact that each one of his quoted statement, whether it is from Tabari, Bukhari, Muslim or Abu Dawud, is either narrated by Hisham ibn `urwah or is reported to the respective author by or through an Iraqi. Not even a single narrative is free from either of the two problems.

    I have quoted Tabari, Bukhari and Muslim to show that even their own information contradicts with the narrative regarding Ayesha's (ra) age. Thus, when the narrative of Ayesha's (ra) age is not reliable and when there is information in the same books that contradicts the narrative of Ayesha's age, I see absolutely no reason to believe that the information on Ayesha's (ra) age is accepted (when there are adequate grounds to reject it) and other (contradictory) information is rejected (when there is no ground to reject it).

    Regards,

    The Learner

    *The answer to this question is primarily based on the research by Habib ur Rahman Kandhalwi (urdu) as presented in his booklet, "Tehqiq e umar e Siddiqah e Ka'inat", Anjuman Uswa e hasanah, Karachi, Pakistan

    More on Ayesha's Age

    I would like to see your response to the following which is relevant to Aisha's age question of your site.

    http://www.geocities.com/Athens/Olym...03/aishah.html

    An Intermediate Response...

    I have read the referred article. I really do not think that it needs any reply from my side, as it relies on the very sources that I have presented my reservations upon. In case it has raised any questions in your mind, I shall be glad to answer them. But without any specific questions I really don't see any reason why I should write any thing else on the issue.

    regards

    The Learner


    Clarification

    You state in your article that the hadith of Aisha's age is narrated by only one narrator, Hisham ibn `urwah, after he moved to Iraq at the age of 71.

    But according to Robert Squires:

    "... two were narrated from 'Aishah (7:64 and 7:65), one from Abu Hishaam (5:236) and one via 'Urwa (7:88). All three of the ahadith in Saheeh Muslim have 'Aishah as a narrator. Additionally, all of the ahadith in both books agree that the marriage betrothal contract took place when 'Aishah was "six years old", but was not consummated until she was "nine years old".

    I would like to see some clarification on this point.

    Thanks.

    Reply

    I would first of all like to make a small (part) correction to the the first point in my article. I had written:

    Most of these narratives are reported only by Hisham ibn `urwah reporting on the authority of his father. An event as well known as the one being reported, should logically have been reported by more people than just one, two or three.

    In fact, although it is Hisham ibn `Urwah who is reporting most of these narratives, but it is not him, but his father `Urwah who is common in all these narratives. It must be remembered that when I say that all these narratives have been reported through `Urwah, it means that it is only the narratives of `Urwah in which the chain of narrators are acceptably strong. Besides the narratives of `Urwah, there do exist five other chains of narrators reporting the same thing, but those chains include people who have either been strongly or lightly criticised by the some of the scholars and compilers of the lives of the reporters of Hadith.

    Even though this correction of names from Hisham ibn `Urwah to his father, `Urwah does not have much of an effect on my arguments, as my statement: "...An event as well known as the one being reported, should logically have been reported by more people than just one, two or three" holds good in both the cases. Other facts that do not change include that there is not a single tradition that comes with an all-Medinan chain of narrators, where Ayesha spent most of her life. There is hardly (if at all) any exception to the fact that all the chains of this report include one or more Iraqi or one or more Basri in them. This makes the credibility of the reports ascribed to `Urwah's somewhat questionable too.

    Now, let us take a look at the article you have referred to. Besides the point that you have raised, I wish to present my reservations on one more point of this article, that is giving the narratives describing Ayesha's age the status of Sunnah. Let us first take up the point you have raised.

    I had stated previously and have reiterated here that all the dependable narratives of this report come through one person - `urwah. Mr. Robert Squires, on the other hand states:

    Of the four ahadith in Saheeh al-Bukhari, two were narrated from 'Aishah (7:64 and 7:65), one from Abu Hishaam (5:236) and one via 'Ursa (7:88). All three of the ahadith in Saheeh Muslim have 'Aishah as a narrator.

    I think there is a spelling error in this statement of Mr. Squires. It seems that the name of the third narrator should be `Urwah or `Urwa rather than `Ursa. I request Mr. Squires to correct me if I am wrong. Another thing that needs to be clarified is that Abu Hishaam and `Urwah are the same person. `Urwah, because of his son Hishaam, was also called Abu Hishaam, according to the Arab tradition.

    In response to your question on the apparent contradiction in my statement when compared with that of Mr. Squires', I would only like to say that it is just a case of a simple misunderstanding. This misunderstanding can easily be removed by a little more understanding of the two statements.

    When Mr. Squires states that these reports come to us from different sources, he is really considering only the first person (sahabi or ta'bi`y) in the chain of narrators of these reports. On the other hand, when I say that these reports are only (or mostly) reported by one narrator only, it means that even though the first person in the chain of these reports changes there is common narrator in all these reports. Just to clarify, take the example of the four reportings of Sahih Bukhari. According to Mr Squires: "Of the four ahadith in Saheeh al-Bukhari, two were narrated from 'Aishah (7:64 and 7:65), one from Abu Hishaam (5:236) and one via 'Ursa [`Urwa or `Urwah??] (7:88)." Now if you consider Mr. Squires' statement, he is only referring to the first person in the chain of narrators in his statement. The statement is not wrong or misquoted. But on the other hand, if you take a look at the chain of narrators of the four reportings of Sahih Bukhari, you shall see that in the first two cases, Ayesha's (ra) statement has been quoted by none other than `Urwah - Abu Hishaam (the father of Hishaam). In the later two cases, it is (Mr. Squires is requested to correct me if I am mistaken) `Urwah - Abu Hishaam - who is being referred to by Mr. Squires.

    I think the above explanation should suffice as clarification that you desired.

    Mr. Squires has also implied in his referred article that these narratives describing Ayesha's (ra) age are a part of the Sunnah of the Prophet (pbuh). He states:

    At this point, it should be mentioned that it is absolutely pointless from an Islamic standpoint to say that the age of 'Aishah is "not found in the Qur'an", since the textual sources of Islam are made up of both the Qur'an and the Sunnah - and the Qur'an tells us that.

    Mr. Squires has also referred to an article by Mr. Suhaib Hasan (http://home.att.net/~r-squires/sunnah.htm) in which Mr. Hasan has defined Sunnah as:

    ... the Sunnah includes the sayings of the Prophet, peace be upon him, known commonly as hadiths (i.e. sayings), his practices, and actions which gained his approval.

    In my view, the above statement, though commonly accepted by Muslims, does not accurately describe Sunnah. But for the purpose of this discussion, let us take this to be an accurate explanation of Sunnah of the Prophet (pbuh). But even then, the narratives describing Ayesha's (ra) age at the time of her marriage do not fall under the scope of Sunnah. Obviously, the narrative of Ayesha's (ra) age at the time of her marriage is not a part of "the sayings of the Prophet, (peace be upon him)", it cannot be termed as the Prophet's "practices" and neither can it be included in the "actions which gained his approval". The narrative of Ayesha's age is just a narrative of a historical event. Just because it has been reported by Bukhari and Muslim, does not change its status from being a narrative of a historical event to a Sunnah. Because of this fact, this narrative should be seen in the light of all other narratives of historical events which have been reported by Bukhari, Muslim and other historians of Islam. This is exactly what I have tried to do in my article from point number 5 to 12.

    In the presence of all these historical narratives that contradict the narrative of Ayesha's age at the time of her marriage, any one who wants to prove that Ayesha (ra) was nine years at the time of consummation of her marriage has the responsibility of telling others why is he rejecting all the other historical narratives and accepting only the one that states Ayesha's age to be nine at the time of her marriage
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    As Salaamu Alaikum

    As Salaamu Alaikum Mashaa Allah very good comebacks ...

    Anyhow found this fatwaa thought i would add it to this post... Here goes...

    2202
    The Prophets dream about marrying Aaishah


    --------------------------------------------------------------------------------

    In reply to a question regarding marriage of prophet Mohammad ( ), I was given to understand that prophet Mohammad had a dream in which he saw that he got married with hazrat Aisah who was only 6-7 year old at that time. Consequently, he discussed this with hazrat Aisha. In other word this marriage was arranged by Allah himself. If so, we have a logical answer to satisfy critics that it was ordered by Allah. However, in support of that there must be an athentic hadith or a verse in the Qur'an.

    I will appreciate if you can provide me info regarding this issue.

    Praise be to Allaah.

    The hadeeth to which you refer was reported by Imaam al-Bukhaari (may Allaah have mercy on him) in his Saheeh from Aaishah (may Allaah be pleased with her), who said that the Prophet (peace and blessings of Allaah be upon him) said to her: You were shown to me twice in a dream. I saw you in a piece of silk (i.e., he saw her image on a piece of silk, or he saw her wearing a silken garment). I was told, This is your wife, so unveil her, and it was you. I said: if this dream is from Allaah then it will come to pass. (Saheeh al-Bukhaari, 3606).

    In his commentary on this hadeeth, Ibn Hajar (may Allaah have mercy on him) said: This dream came after his mission had started, and it was a wahy (revelation) that had implications in real life. (Its implication was that he did indeed marry her later on). His words and it was you indicate that he had seen her before and knew what she looked like. (See Fath al-Baari)

    There is nothing in the hadeeth to indicate that his marriage to Aaishah was as a result of that dream. The Prophet (peace and blessings of Allaah be upon him) asked her father for her hand in marriage, and her father Abu Bakr gave her in marriage, in the usual fashion, as is indicated in the following hadeeth:

    Urwah reported that the Prophet (peace and blessings of Allaah be upon him) asked Abu Bakr for Aaishahs hand in marriage, and Abu Bakr said to him: But I am your brother. He said: You are my brother according to the religion and Book of Allaah (i.e., my brother in Islam), and she is permissible for me (to marry). (Bukhaari, 4691).

    In his commentary Ibn Hajar (may Allaah have mercy on him) said: Ibn Abi Aasim reported via Yahyaa ibn Abd al-Rahmaan ibn Haatib from Aaishah that the Prophet (peace and blessings of Allaah be upon him) sent Khawlah bint Hakeem to Abu Bakr to ask for Aaishahs hand in marriage. Abu Bakr asked her, Is she right for him? Because she is the daughter of my brother. Khawlah went back and mentioned this to the Prophet (peace and blessings of Allaah be upon him). He told her: Go back and tell him: You are my brother in Islam, and your daughter is right for me. She went back to Abu Bakr and told him, and he said: Call the Messenger of Allaah (peace and blessings of Allaah be upon him). So he came and the marriage was performed.

    The phrase You are my brother according to the religion and Book of Allaah (i.e., my brother in Islam) was referring to the aayah (interpretation of the meaning): The believers are nothing else than brothers (in Islamic religion) [al-Hujuraat 49:10] and other similar aayaat. The phrase she is permissible for me (to marry) means it is permissible to marry her even though she is the brothers daughter, because the kind of brotherhood that would prevent such a marriage is the brotherhood of descent (same parent) or of radaaah (by being breastfed in infancy by the same woman), not the brotherhood of faith.

    As regards the woman to whom the Prophets marriage was arranged in heaven, as it were, by Allaah, and not in the customary fashion, this was Zaynab bint Jahsh (may Allaah be pleased with her), as is indicated by the hadeeth of Anas (may Allaah be pleased with him), who said: Zaynab used to boast (to her co-wives) about how she had got married to the Prophet (peace and blessings of Allaah be upon him), saying: Your families arranged your marriages but Allaah arranged my marriage from above the seven heavens. (al-Bukhaari, 6870). No other wife except Zaynab was married to the Prophet (peace and blessings of Allaah be upon him) in such a unique fashion; Aaishahs marriage was arranged as described in the reports quoted above. May Allaah reward you with good for your question. And Allaah knows best.

    http://www.islam-qa.com/QA/6|Islamic_history_and_biography(Tareekh_wa_al-Seerah)/Mutafarraqaat_(Miscellaneous)/The_Prophet's_dream_about_marrying_'Aa'ishah.05081 998.2202.shtml
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    AbuMubarak says;
    christians do not live in any way in the way of jesus

    EVE replies;
    (* We Christians do live the way Jesus taught us to live; a good example of that would be;

    Matthew 25:
    35 For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:

    36 Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.

    37 Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink?
    38 When saw we thee a stranger, and took thee in? or naked, and clothed thee?
    39 Or when saw we thee sick, or in prison, and came unto thee?

    40 And the King shall answer and say unto them, Verily I say unto you,
    (* Inasmuch as ye have done it unto one of the least of these my brethren,*) (* ye have done it unto me.*)
    ______________________________________

    christian means they worship jesus, not that they are followers of jesus

    Eve replies;
    YOUR wrong; Christians are followers of Jesus teachings, Which make them Christ-like, or Christians.
    ________________________________________


    the followers of jesus were called the nasireen (followers of jesus of nazareth)

    Eve replies;
    When Jesus was alive he had No doubt followers from Nazareth, But that was not the only place that he had followers from as he preached all over Israel.
    ______________________________________

    muslims are not like the jews who killed jesus and called mary a #####,

    EVE replies;
    I never said that the Muslims Killed Jesus or called Mary a #####; But like the scribes who had the scriptures right in front of their eyes; STILL taught the scriptures WRONG, just like the Islamic religion, that teaches that the scriptures are corrupt; and like I said before;
    They were good enough for Jesus to quote; there good enough for me.
    That is how I was comparing Muslims to the Jews. By the way; where is it recorded that the Jews called Mary a #####? As I know its not in scriptures.
    _______________________________________

    we respect jesus

    EVE replies;

    Really?? Then why dont the Muslims live by what he taught? Like THOU SHALL NOT KILL. And where is the evidences of LOVE for ALL people??
    __________________________________________

    if you cannot post truthful things, please refrain from posting

    Eve replies;

    Before calling someone a liar; You really should read the OLD TESTAMENT; the same one Jesus read and lived by; then you would realize that the New Testament is the fulfillment of the OT prophecies, That was Prophesied by God TRUE PROPHETS. With Jesus being the FULFILLED PROMISED SEED TO ABRAHAM.
    EVE
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    reaching out jamila's Avatar
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    Eve,

    We don't say that the revelations of Moses and Jesus are corrupt. We even think the Bible contains a great deal of the original message, albiet humanised (filtered). We believe that Christians and Jews have corrupted its message in their teachings, and twisted it out of recognition. They have nade, instead of following the Messengers, their Rabbis, priests and Monks Lords beside Allah (in that they prefer to follow what their elders permit and prohibit than what is in the scripture from their Lord)

    We (Muslims) live by what Jesus taught, and not only that. We believe in The Message he brought.

    There is no doubt that Christians live by ethics and morals that Jesus preached in society, if you practice what you quote. All praise to that, and May Allah reward you for it. But you have lost the message, or ignore it: La illaha illa Allah, (there is only one God, and there is no other but He: Mark 12, 32)
    Allah ordere His Messenger to warn you: Say; "Shall we tell you the greatest losers in respect to their deeds? Those whos efforts have been wasted in this life while they thought that they were acquiring good by their deeds. They are those who deny the signs/verses of their Lord and the meeting with Him (Allah). So their works are in vain, and on The Day of Resurrection, We shall assign no weight to them. Hell shall be their recompense, because they disbelieved (in the Oneness of Allah) and took my signs/verses and Messengers by way of jest and mockery." Surat Al Khaf, 103-106.

    This is not a prayer that you are guided to Hell, but a warning from Allah. I would much rather see you in Heaven than see you cast into the Fire. So open your eyes, and make your deeds worthwhile.

    Jamila
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    [QUOTE]Originally posted by jamila
    [B]Eve,

    We don't say that the revelations of Moses and Jesus are corrupt. We even think the Bible contains a great deal of the original message, albiet humanised (filtered). We believe that Christians and Jews have corrupted its message in their teachings, and twisted it out of recognition.
    -------------------------------

    Jamila; the Jews were Corrupt themselves; NOT the scriptures, and I even know of a few so-called Christians that have taught things that are not in scriptures; But the scriptures are still the same today as they were in the beginning when God inspiried men of God to write them. The Holy Spirit has gifted me with seeing KEY words in scriptures, that bring to light the true meaning of a verse, but in no way is that changing the words of the scriptures, So the Bible contains yet today, the very words that God intended it to have; But think about this; The very words Jesus preached from the Bible are the words that Muhammad said in the Quran are corrupt; So who do you think I should believe Muhammad who came along 600 years after Jesus, OR Jesus, who fulfilled Old Testament Prophecy. Common sense tells me that anyone could write a book like the one Muhammad dictated to whoever it was that copied it down, given as many years as it took them to do it. What seems pretty weird is that fact that most writers only take a couple of years to write a book, except books that are science related, as that can take years of experiments. The reason it took the Quran so many years is the fact, that they took the Holy Bible and had to read it and pick out what they didn't want to change, then they had to figure out how to twist what they wanted the people to believe but the writers are not God inspired so therefore they lacked understanding of the true meaning of a lot of scriptures; therefore: writing things like Jesus talked to Mary when he was an infant after giving birth to him under a tree. Come on what is wrong with you people;

    Luke 2
    12 And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger.

    There were witnesses to that event, such as; the shepherds ; The wise men; and even King Herod as he was told by the chief priests and scribes; where Christ should be born; In Bethlehem of Judaea.

    EVE.......
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    Eve,
    There were about 40,000 witnesses to the final revelation given to Muhammad, though only a few witnesses to the initial stages (including a Christian Scholar, Waraqa).

    The revelation was sent down in stages as events occured that it would explain the message in the living context.

    Over how long a period were the scriptures written in the Bible produced? Then how long did it take to compile those scriptures chosen into a single form?

    If Moses was the author of the first five books (written over his long lifetime and after it [Deuteronomy]) 3000 years ago, and the Jews only auhtorized their present tanakh in 90 A.C., then it took 2 millenia to 'write' the Tanakh. The Christians only got their act together in 325 or thereabouts, which makes the time they took to write their 'Bible' (at least one version of it) 2 millenia and a quarter.

    Please don't use arguments that so easily backfire on you.

    Jamila
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    [QUOTE]Originally posted by jamila
    [B]Eve,
    There were about 40,000 witnesses to the final revelation given to Muhammad, though only a few witnesses to the initial stages (including a Christian Scholar, Waraqa).
    -----------------------------------
    Jamila; There was NO witnesses to the fact that someone talked to Muhammad; Only witnesses to the fact Muhammad said someone talked to him. No one ever heard or seen anything and you know it.
    All of the Israelites saw a bright cloud; and they heard GOD' voice; They were witnesses to fire and clouds following them before the Red Sea; They were witnesses to the Red Sea Parting, and the Egyptians and their horses drowning.
    Not only that the Laws and commandments were given to Moses in 40 days up in the Mountain; So don't you think if scriptures were so corrupt, that God himself would have given them to Muhammad as soon as possible? In fact God never would have waited that long, I'm sure he would have given them to Jesus to correct; IF there was a need for it.
    _________________________________________

    The revelation was sent down in stages as events occured that it would explain the message in the living context.
    ----------------------------
    So what events occured within those 20 some odd years?
    ____________________________________________

    Over how long a period were the scriptures written in the Bible produced? Then how long did it take to compile those scriptures chosen into a single form?
    ----------------------------------
    The Bible is a History book to say the least; and it did take years to record all the miracles that God did; and about all the people that God wanted to be in the book; not only that, their history was recorded and past down through generations, adding more things God wanted in it as time past by. Making it ONE of a kind; and if it were corrupt, God had plenty of time to make sure it was corrected. He never would have waited for Muhammad as my God is not a God of confusion; He is the same God today as yesterday, and will be tomorrow. Having the Quran written 600 years after Jesus, makes God look like he was confused and didn't know what to do next, and then he couldn't think of what to say to Muhammad, so it took him 20 some more years to spit it all out. There is absolutely NO reason for another book called the Quran.

    Luke 18
    31 Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and (*all things that are written*) by the prophets concerning the Son of man (*shall be accomplished.*)

    Isaiah 55
    11 So shall (*my word*) be that goeth forth out of my mouth: it (*shall not return unto me void*), but it (*shall accomplish*) that which I please, and (*it shall prosper*) in the thing whereto I sent it.

    Eve.....
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  8. #87
    reaching out jamila's Avatar
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    Originally posted by eve
    There was NO witnesses to the fact that someone talked to Muhammad. Only witnesses to the fact Muhammad said someone talked to him. No one ever heard or seen anything and you know it.[/B]
    This is the Hadeeth of Jibreel (as it is colloquially known)

    The following version combines two ahadiyth concerning the open visitation of the angel Jibreel in the form of a man. The topic being taught was the basic deen (in general). The ahdiyth from the following two are the most complete, though 5 other ahdiyth attest to the same occurrence (in less detail).

    The colour code below is as follows:


    NAVY is from Umar. {From Sahih Muslim}
    INDIGO is from Abu Hurraira {From Sahih Bukhari}
    SEAGREEN is from both

    From 'Umar ibn al-Khattaab (radiyallaahu 'anhu) / Abu Hurraira (radiyallaahu 'anhu)
    who said,
    Whilst we were sitting with Allaah's Messenger (solla allahu alayhi waas salaam) one day when
    a man (the angel Jibreel) came to us whose clothes were extremely white and whose hair was extremely black; no trace of his having travelled could be seen upon him and none of us knew him.

    So he sat down with the Prophet (solla allahu alayhi waas salaam), and he put his two knees with his (solla allahu alayhi waas salaam) two knees, and he put his two hands on his two (solla allahu alayhi waas salaam) thighs.
    He said, O Muhammad! Inform me about al-Islaam.'

    So Allaah's Messenger (solla allahu alayhi waas salaam) said, Islaam is that you testify that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah, that you establish the Prayer, that you give the Zakat and that you fast Ramadan and that you make Hajj to the House if you are able to get there.'


    He said, You have spoken the truth.'

    So we were surprised with him, asking him and (then) telling him that he had spoken the truth.
    Then he further asked Then inform me about Eemaan.'

    He said, Eemaan is that you truly believe in Allaah and His Angels and His Books and His Messengers and the Last Day and that you truly believe in the Pre-decree (Qadr), the good of it and the evil of it.'


    He said, You have spoken the truth.' Then he further asked Then tell me about Ihsaan.'

    He said, It is that you worship Allaah as if you are seeing Him and even though you do not see him, yet He certainly sees you.'


    He said, You have spoken the truth.' Then he further asked Then tell me about the Last Hour.'

    He said, The one who is questioned about it does not know any better than the one who is asking.'


    Then he said, 'Then inform me about its signs.'

    He said, That the slave girl will give birth to her mistress and that you will see the bare-footed, naked and destitute shepherds of sheep competing to build high buildings.
    And the Hour is one of five things which nobody knows except Allah. '

    The Prophet then recited: "Verily, with Allah (Alone) is the knowledge of the Hour--." (31. 34)

    Then that man (Gabriel) left and the Prophet (solla allahu alayhi waas salaam) asked his companions to call him back, but they could not see him.
    So he (solla allahu alayhi waas salaam) remained for some time and then he said to me, O 'Umar! Do you know who the questioner was?'

    I said, Allaah and His Messenger know best.'


    Then the Prophet said, That was Jibreel who came to teach the people their religion.

    Authenticity of the Hadeeth

    Muslim reports it in his Sahh, number 8, by way of 1 Ibn 'Umar who said, "My father, 'Umar, narrated this to me ...' It is reported by Ibn 'Umar from the Prophet (solla allahu alayhi waas salaam) as occurs in Majma'az-Zawa'id (1 /40), at-Tirmidhee said in his Sunan (8/5), "And what is correct is Ibn 'Umar from his father, 'Umar from the Prophet (solla allahu alayhi waas salaam)."

    It is also reported by the two Shaykhs, al-Bukhari in Al-Fath, 1/114, and Muslim, number 9, from the hadith of 2 Abu Hurairah (radiyallaahu 'anhu).

    An-Nasaa'ee reports it (8/101) from the hadith of Abu Hurairah and 3 Abu Dharr (radiyallaahu 'anhu).

    I say: His chain of narration is authentic (sahh).

    And the hadith of 'Umar from the Prophet (solla allahu alayhi waas salaam) is also related from a group of the Companions (radiyallaahu 'anhum): from
    4 Ibn 'Abbaas,
    5 Anas ibn Maalik,
    6 Jareer ibn 'Abdullaah and
    7 Abu 'Aamir or Abu Maalik (Aamir means prince and maalik means king these would have been nicknames) al-Ashja'ee.

    What this report on the chain of narrators indicates is that at least 7 companions who witnessed the event reported it separately in different chains, all the ahdiyth bearing each other out, if not reporting the occurrence as completely as Umar ibn Al Khattab and Abu Hurrairah (another nickname = the father of {stray} kittens).
    All of the Israelites saw a bright cloud; and they heard GOD' voice;
    All? funny, I only heard such a thing in the synoptic gospels, all culled from the same source. Why is it that it isn't documented elsewhere (since ALL THE ISRAELITES heard it), in particular the Jewish records? Sounds a bit like the day darkening and the Earth quaking at the crucifixion .

    They were witnesses to fire and clouds following them before the Red Sea; They were witnesses to the Red Sea Parting, and the Egyptians and their horses drowning.
    So they were. So why don't you believe in the Lord, God of Israel, who is "One God. There is no other but He (La ilaha illa Allah)" (Mark 12:32)?
    Not only that the Laws and commandments were given to Moses in 40 days up in the Mountain;
    Really? So all the stuff in Deuteronomy and Leveticus (the nitty gritty of those Laws) weren't actually revealed while Moses (and Aaron) was among his people? Or are you referring to the instructions he recieved about prayer and the tabernacle and the tablets of stone on which the main articles of faith were etched?

    Surely you realise that "all" the revelation was not recieved in those (40?) days. In just the same way, "all" the revelation was not recieved by Muhammad, but the instructions concerning daily worship were recieved in one night (Sirat al Isra).

    Similarly, in one of the witnessed visits (above) of the angel Gabriel, the synopsis of the religion was taught. (See the hadeeth I promised above)
    So don't you think if scriptures were so corrupt, that God himself would have given them to Muhammad as soon as possible?
    Allah does as He wills, and is not at your beck and call.
    In fact God never would have waited that long, I'm sure he would have given them to Jesus to correct;
    He did.
    IF there was a need for it.
    There was then, and even more so later, after the heresy of Paul led the gentile Christians far astray.

    http://ummah.net/forum/showthread.php?s=&threadid=4712
    The revelation was sent down in stages as events occured that it would explain the message in the living context.
    ----------------------------
    So what events occured within those 20 some odd years?
    Try reading Ar Raheeq Al Makhtum (The Sealed Nectar) http://www.masmn.org/Books/Safiur_Ra...eq_Al_Maktoom/
    or any other biography of the Prophet before you speak out of the nether end. Or any history of the rise of Islam and the life of the prophet.

    The Bible is a History book to say the least; and it did take years to record all the miracles that God did; and about all the people that God wanted to be in the book; not only that, their history was recorded and past down through generations, adding more things God wanted in it as time past by.
    Now you are making it look like God didn't know what to teach the people, and had to wait for history to enlighten him into what was needed to be said. Is God a historian, that he needs to keep our history book in order? Ha. Ha. Ha.

    The reality is that God gave succint messages to Moses, in his lifetime, to David in his lifetime, and to Jesus and Muhammad in their lifetimes. The record of other prophets serve as reminders, for God thoughtfully sent regular reminders to the people who insisted on straying (as you have done) until the final criterion, which he has promised to preserve. That criterion is the Qur'an from his Noble and seal of the prophets, the Messenger Muhammad, solla Allahu alayhi wassalam.

    PS. Some of the witnessed miracles of Muhammad:

    The splitting of the moon
    The splitting of the moon is mentioned in the Qur'an in Surah 54, entitled The Moon. Its opening verse may be rendered in translation as follows: "The Hour of doom drawn near and the moon is cleft in two. Yet, when they see a sign, they turn their backs and say 'Prevailing sorcery'"." As you realize, this refers to a real incident at the time of the Prophet when the unbelievers asked him to show them a miraculous sign. According to some reports, they specifically demanded that the moon be split up. Allah granted their request, and showed them the moon divided in two. They saw it with their own eyes that one half of it was at the bottom of the mount of Hera and the other was at the other end. The most hardened of the unbelievers turned their backs and said that this was a magic trick. Some of them suggested that the Prophet could not have a spell of a magic on all people. They proposed to wait until caravans coming from far away places arrived in Makkah. When they asked them, the people in the caravan told them that they saw on the same night the moon split in two. Even then those unbelievers refused to submit and claimed that the magic spell prevailed throughout the region. Hence, Allah describes their attitude when he says: "Yet when they see a sign, they turn their backs and say 'prevailing sorcery'."

    Some more at this url:
    [ http://www.ummah.com/sunnah/printsufeature.php?sufid=3 ]

    Jamila
    Last edited by jamila; 11-10-02 at 08:47 AM.
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    Originally posted by jamila
    Eve said;
    All of the Israelites saw a bright cloud; and they heard GOD' voice;
    --------------------------

    Jamila replied;

    All? funny, I only heard such a thing in the synoptic gospels, all culled from the same source. Why is it that it isn't documented elsewhere (since ALL THE ISRAELITES heard it), in particular the Jewish records? Sounds a bit like the day darkening and the Earth quaking at the crucifixion .
    ---------------------------------------
    Eve replied;

    Exodus 19
    9 And the LORD said unto Moses, Lo, I come unto thee in a thick cloud, that the people (* may hear when I speak with thee*), and believe thee for ever. And Moses told the words of the people unto the LORD.

    10 And the LORD said unto Moses, Go unto the people, and sanctify them to day and to morrow, and let them wash their clothes,

    11 And be ready against the third day: for the third day the LORD will come down (*in the sight *) of (*all *) the people upon mount Sinai.

    Exodus 24

    15 And Moses went up into the mount, and a cloud covered the mount.

    16 And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud.

    17 And the sight of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel.

    18 And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights.
    ------------------------------
    Eve said;
    They were witnesses to fire and clouds following them before the Red Sea; They were witnesses to the Red Sea Parting, and the Egyptians and their horses drowning.
    -------------------------------

    Jamila said

    So they were.
    ---------------------------------
    Eve said:
    Not only that the Laws and commandments were given to Moses in 40 days up in the Mountain;
    ---------------------------------

    Jamila replied;
    Really? So all the stuff in Deuteronomy and Leveticus (the nitty gritty of those Laws) weren't actually revealed while Moses (and Aaron) was among his people? Or are you referring to the instructions he recieved about prayer and the tabernacle and the tablets of stone on which the main articles of faith were etched?
    ----------------------------------------

    Eve replies;

    Exodus 24
    12 And the LORD said unto Moses, Come up to me into the mount, and be there: and I will give thee (* tables *) of stone, (*and a LAW*), (*and COMMANDMENTS*) WHICH * I * HAVE WRITTEN; that thou mayest (*TEACH THEM*).

    18 And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount (* forty days and forty nights.*)
    -------------------------------------

    Jamila said;

    Surely you realise that "all" the revelation was not recieved in those (40?) days.
    ----------------------------------------

    Eve replies;

    I never said that God didnt instruct Moses about the people throughout the 40 years as Im sure there was a need for it; after all there was Thousands of people there in the wilderness with him. But as far as the Law and Commandments; Moses had them in his hand ready to teach after JUST 40 days, and the people were witnesses to that.
    ----------------
    Eve wrote;

    So don't you think if scriptures were so corrupt, that God himself would have given them to Muhammad as soon as possible?
    ---------------------------------
    Jamila replies;
    Allah does as He wills, and is not at your beck and call.
    ---------------------------
    Eve replies;
    But to wait for so long is totally against God' revealed nature according to scriptures in the Old Testament. When the people sinned, God was right there telling one of his prophets what to say to them; if they didn't obey; they were punished right then, NOT years; months; days or even hours later. Right Then.
    --------------------------------

    Eve wrote;
    In fact God never would have waited that long, I'm sure he would have given them to Jesus to correct;
    -----------------------------------

    Jamila writes;

    He did.
    ----------------------------------

    Eve replies;
    Jesus came to fulfill the Old Testament; not to correct it, as there was nothing wrong with it. He came to explain it the correct way as the Priests and the scribes were teaching it wrong as they themselves were corrupt, and because of it a lot of people had NO idea who God really was or what he really wanted. But now because of Jesus dying for our sins and yet being very much alive in Spirit; we are Blessed to have scriptures explained to us by him, so we can know the TRUTH as it was intended to be in the first place.

    EVE.
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  10. #89
    reaching out jamila's Avatar
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    Dear Eve,
    Exodus 19 : 9 11 and 15 - 18
    Different place and different time not witnesses to a voice out of the clouds claiming Jesus to be Its son.

    Exodus 24 : 12 - 24

    What a pity he broke them after all that hard work, when he saw them worshipping the golden calf.

    I never said that God didnt instruct Moses about the people throughout the 40 years as Im sure there was a need for it; after all there was Thousands of people there in the wilderness with him. But as far as the Law and Commandments; Moses had them in his hand ready to teach after JUST 40 days, and the people were witnesses to that.
    All praise belongs to God alone. So the books of Moses were revealed gradually over the lifetime of his prophet, just like the Quran.

    And just 40 days to receive the basic laws (which he subsequently broke over this knees to be put in the garbage so angry was he) Bully for him!

    But the basic precepts of Islam were confirmed in the centre of town by the angel Gabriel in only a few minutes, according to the companions of the prophet.

    Why did it take so long (40 days) for God to hand over the prewritten tablets? Didnt he know what the Israelis would do out from under the prophets firm hand for 40 days?

    But to wait for so long is totally against God' revealed nature according to scriptures in the Old Testament. When the people sinned, God was right there telling one of his prophets what to say to them; if they didn't obey; they were punished right then, NOT years; months; days or even hours later. Right Then.
    Really? And what about in the Arabian peninsular? Did God prescribe and punish right away when disobeyed during the lifetime of the prophet? Im afraid you will find that he did, if you bother to research the hadith or read references to such incidents in the Quran. So what are you trying to prove?
    Jesus came to fulfill the Old Testament; not to correct it, as there was nothing wrong with it. He came to explain it the correct way as the Priests and the scribes were teaching it wrong as they themselves were corrupt,
    I dont really disagree with what you say here. Muhammad came with exactly the same mission, as did all the prophets. However, your assertion that he made no changes is incorrect, even according to your bible. Read the sermon on the mount (Matthew) or on the plain (Luke).

    The Assumptions you have behind THIS (following), however, (even though the words are superficially true if you take Jesus to be the prophet he was, and removed the dying for your sins bit) YOU CANNOT PROVE. They are assumptions from your own (educated) beliefs.

    and because of it a lot of people had NO idea who God really was or what he really wanted. But now because of Jesus dying for our sins and yet being very much alive in Spirit; we are Blessed to have scriptures explained to us by him, so we can know the TRUTH as it was intended to be in the first place.
    Jamila
    Last edited by jamila; 17-10-02 at 07:48 PM.
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  11. #90
    reaching out jamila's Avatar
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    Thanks eve,
    I'll check those verses out.

    Re 'Aisha. Whether she was a woman or not at 9 is not the point. Muhammad, solla allahu alayhi wassalam, did not have sexual intercourse with her until she was a woman. Please tell me if it is illegal to marry at 9 years old, or before puberty.

    From/of. a slip of the pen or a slightly different translation (I think I used NASV consistently in this post - so look it up). Sorry, just the way my mind was working.

    "Just another prophecy of Jesus."

    Again you are making an assertion. Argue the case, if you have one. How have you come to that conclusion. (I'm not saying you are wrong - just that you are making an assertion without arguing your case.)

    Jamila
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  12. #91
    reaching out jamila's Avatar
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    Originally posted by jamila

    Re 'Aisha. Whether she was a woman or not at 9 is not the point. Muhammad, solla allahu alayhi wassalam, did not have sexual intercourse with her until she was a woman. Please tell me if it is illegal to marry at 9 years old, or before puberty.
    I just checked out the story concerning 'aisha's marriage and the consumation of it here:

    http://www.angelfire.com/ny/dawahpage/aisha.html

    (Please read the whole article)

    As you can see, 'Aisha was actually 6 when she got married (the challenge is still there to proove such a mariage is illegal), and consummated when she was 9. So you were right. Sexual intercourse took place at that age (9).

    However, as the article points out, this was 3 years into the marriage. Why the waiting period if Muhammad, solla allahu alayhi wassalam, was what Answering-Islam accuses him of being?

    Just as I said before, he did not consummate the marriasge until she had reached puberty - had become a woman. Aisha herself is the source of three of the hadith concerning this event, so I am sure neither she nor her father saw anything wrong with the marriage and the timing of consumation. And I challenge you to prove that it is illegal to consumate one's marriage with an already pubescent 9 year old wife.

    Jamila

    PS. Any readers of this mini debate with Eve. Whatever she comes back with, I really don't want to get bogged down with in trivial argument. Please click on the url shown and read thoroughly. propably any riposte she has will inshallh be answered therein.
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  13. #92
    Odan Sultan's Avatar
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    Eve,

    Girls being married of at a very early age was very common in the past.

    I saw a BBC programme on what life was like in ancient Isreal during the time of Jesus (Saw). A jewish historian in the documentary said that it was common practice for girls to be married off once they reached puberty.

    You have to stop judging things by today's 'standards'!

    Anyway, this thread has been quite good.


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    Originally posted by Sultan
    Eve,

    Girls being married of at a very early age was very common in the past.

    I saw a BBC programme on what life was like in ancient Isreal during the time of Jesus (Saw). A jewish historian in the documentary said that it was common practice for girls to be married off once they reached puberty.

    You have to stop judging things by today's 'standards'!

    Anyway, this thread has been quite good.
    Sultan,
    I guess I was kinda judging by todays standards, But I have also read and have done a study to some degree starting from Genesis on ages of different people, places and things, and I have found out a lot, right now I'm doing a study of when in history according to scriptures, did people really start to go their own way, meaning rejecting God' instructions. So it doesn't surprise me about what you heard on BBC, but once again I would suggest to all people that REALLY want the truth to go back to the beginning of scriptures and search them. Besides its a Great History story and teaching.

    Eve....
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    ~mom of lil Muslims~ Ruqayyah's Avatar
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    Philosophy of Marriages


    The Philosophy of the Marriages of the Holy Prophet of Islam


    SOME EXAMPLES OF THE ACCUSATIONS BROUGHT AGAINST HIM BY CHRISTIANS

    At the beginning of the 18th'century, Christian writers began a new crusade against Islam. Through writing and circulating books over-flowing with insults and false accusations, they intended to distract the people of the world from the divine religion of Islam and to turn them against the great leader of Islam, Prophet Muhammad (peace and the mercy of God be upon him and his descendants). [43]



    These myths, false writings, and prejudiced works of the Christian bigots originated in the Middle Ages, especially in the 15th century, when one John Andre Maure wrote a book against the Prophet's religion that was used by the later anti _Islamic writers. And since other writers did not know the Arabic language, they contented themselves with copying out of his books on Islam. [44]



    Thus, the writers whose so-called sacred books openly accuse prophets [45] of adultery have written about our great leader, `He followed passions and sensual desires and though he ordered his followers not to take more than four permanent wives, he himself had more wives' . [46]



    With this insult, they have tried to introduce our Holy Prophet as a sensual man to the unaware Christian readers, thus to stain his supreme character and to hinder the spread and propagation of Islam.



    But this fantasy turned out to be vain. Before long, the honest Christian writers began to defend the Holy Prophet of Islam and to apologize for the accusations brought against the Qur'an and the Prophet of Islam.



    It is clear to those of us who believe in the perfect innocence of prophets, that such insults are quite unbelievable and far from the truth, but it is necessary to make the facts clear to those who do not agree with us in this matter.



    THE JUDGMENTOF HISTORY

    It has been written by impartial truth-seeking historians, both Muslims and Christians, that the numerous marriages of the Holy Prophet of Islam, were by no means due to sensuality and sexual passions, for if this were so, he would never have married Khadija who was 40 years old and who had lost most of her beauty and vivacity in the houses of her two former husbands, when he himself was only 25, the age of the sexual passions of youth and when young men are preoccupied with choosing young wives.



    The Prophet lived most sincerely and faithfully for 25 years with Khadija [47], and, though many beautiful Arab maidens and women were eagerly longing to marry him, not once did he take another wife during his married life with Khadija. No doubt if our Holy Prophet were interested in following sexual passions, he could not have refrained from mating with young women during this long period.



    GROUNDLESS VIEWS OF BIGOTED CRITICS

    What if such unjust people were asked, `Why did the Prophet spend his youth with an aged widow and not marry other women? Why did he take several women as wives in the last ten years of his life, which was the period of old age and when he was having to handle many problems regarding both the internal and external policies of Islam, it was not convenient for him to undertake the responsibilities of marital life?'



    And what if they were asked, `Was it not extremely troublesome and difficult to take care of helpless women each having several orphans? Is it consistent with the pleasure-seeking nature of a man to bear the companionship of women with varied moods and manners?'



    Surely they have no choice but to admit that the Prophet was never sensual and pleasure-seeking and that they have accused him out of hostility and bigotry.



    John Davenport says, 'How is it possible for a sensual man to content himself with just one wife for 25 years in such a place where polygyny was common and prevalent . [48]


    THE NUMBER OF WIVES OF THE HOLY PROPHET


    After Khadija passed away, when the Holy Prophet was 53 years old, he took other wives including `Aisha, Hafsa, Zaynab bint Khuzayma, Umm Salma, Sauda bint Zama, Zaynab bint Jahash, Juwayriya, Safia, Maymuna, Umm Habiba and Marya. [49]



    The conditions and circumstances that necessitated the several marriages of the Prophet should be studied. The main reasons for his marriages are the following:



    1. To take care of the orphans and the destitute

    The Prophet took some of his wives in order to maintain the prestige and reputation they had when they previously had been living in comfort and honour but whose faith and honour were endangered due to the loss of their guardians - husbands, fathers, sons and their tribes - forcing them to abandon Islam and select polytheism and atheism. Sauda was like this. Her husband passed away in Ethiopia, where they had migrated, leaving her alone and without support. The Prophet, who had lost Khadija and had no other wife, married Sauda. [50]



    Zaynab the daughter of Khuzayma was a widow who had, after her husband's death, fallen into poverty. She had always been a generous and benevolent woman, known as `the mother of the poor'. To guard her honour and reputation, the Prophet took Zaynab as his wife. She passed away in the lifetime of God's Messengers. [51] Umm Salma, too, was faithful and aged and had helpless orphans. She was another wife of our Prophet. [52]



    2. To establish proper laws and customs

    Another reason was to establish proper laws and customs and to nullify wrong customs and beliefs of the period of ignorance and idol-worship. At the Holy Prophet's order, Zaynab, the daughter of Jahash and the Prophet's cousin, married Zayd ibn Harith. This was an example of annuling class differences which Islam forbids. Zaynab was a grand daugher of the Quraysh chieftain Abdul Muttalib and Zayd's family were slaves. The Holy Prophet had bought his freedom. For these reasons, Zaynab considered herself superior to her husband, Zayd, thus making her marital life bitter and unbearable. No matter how much the Holy Prophet advised them, she did not change her manners, so finally Zayd, feeling no love for her any longer, divorced her. [53]



    At God's command, the great Prophet of Islam married Zaynab after her husband, Zayd, had divorced her in order to wipe out the custom of not marrying the former wives of adopted sons (for they regarded their adopted sons as their real sons), which custom was unduly prevalent among the people in the dark periods of paganism. [54]



    False Accusations
    Some Christian writers have, in their dishonest judgments and accusatory remarks, gone so far as to claim that the Holy Prophet of Islam had fallen in love with Zaynab's beauty. This claim is so far from the truth that it is clearly rejected by all authentic histories and logical indictions because if the Prophet of Islam were a slave to his passions and entangled in such sensual thoughts, or if Zaynab were so attractive as to fascinate him, he would have fallen in love with her when she was still a maiden, when he himself was young and more vivacious, especially considering the fact that Zaynab was a close relative of his and usually relatives know about each other's beauty or lack of it.



    3. To set free the slaves like Juwayriya

    Juwayriya was from the famous tribe called the Bani Mustalaq who were defeated and taken captive in their fight with the Islamic forces. The Prophet married Jawayriya the daughter of Harith, who was their chief. When the Muslims observed that the captives had thus become relatives of the Prophet, they freed many of them. According to Ibn Hisham, this blessed marriage resulted in freedom for one hundred families from that tribe. [55]



    4. To form friendly relations

    Some marriages occurred to form friendly relations with great Arab tribes, to hinder their obstruction, and to maintain internal policy. For these reasons, the Holy Prophet of Islam married `Aisha, Hafsa, Safia, Maymuna, and Umm Habiba.


    Safia was the daughter of Hayy ibn Akhtab, the head of the Bani Nazir tribe. To guard her prestige, the Prophet took her as his wife after the Jewish captives were scattered among the Muslims, thus establishing family relationships with one of the greatest Bani Israel tribes. [57]



    Maymuna, whom God's Messenger married in the year 7 AH, was from the tribe of Bani Makhzum. [58] With the exception of `Aisha, most of the wives of the Holy Prophet were either widows or divorcees at , the time they were married to the Prophet and most of them had lost their beauty and youth, proving that the marriages of the Holy Prophet had been out of sacred motives and for benevolent reasons, so that no one can bring such accusations as sensuality and seeking of false pleasure against him.



    [43]. Islam from the viewpoint of Voltaire, second edition, p.5.



    [44]. Ibid., p.6.



    [45]. The Book of Samuel, 2, section II.



    [46]. The Life of Muhammad, compiled by Dr. Heykal, p.315.



    [47]. Muruj ul-Dhahab, Vol. 2, p.287.



    [48]. Udhri Taqsir Bih Pishgahi Muhammad wa Quran, p.35.



    [49]. Bihar ul-Anwar, Vol. 22, pp.200-204.



    [50]. The Life of Muhammad, compiled by Dr. Heykal, p.319.



    [51]. Ibid., p.320; Bihar ul-Anwar, Vol. 22, p.203.



    [52]. The Life of Muhammad, compiled -6y Dr. Heykal, p.321.



    [53]. Bihar ul-Anwar, Vol. 22, pp.214-218.



    [54]. See The Holy Qur'an, Sura Ahzab, Ayah 37.



    [55]. Sirihi ibn Hisham, Vol. 3, p.295,



    [57]. Ibid.; Musu'ati, p.345, A'lam, p.142.



    [58]. Bihar ul-Anwar, Vol. 22, p.203; Sirihi ibn Hisham, p.372; Musu'ati Alenabi, p.404.
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  16. #95
    Odan AhmedSyed's Avatar
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    The Young Marriage of Aishah (may Allah [SWT] grant her peace)

    Non-Muslims, I think its important for you to learn from credible sources rather then Anti-Islamic trash about the truth behind all the slander aimed at the Prophet (pbuh). A year ago, I surfed Yahoo Chat--but due to the insults hurled at Muslims and the Prophet (pbuh), I quit. I noticed that while on Yahoo Chat, Non-Muslims were especially attracted to this information on the Prophet and turned it into bigoted slander.

    So let us set the record straight, and eliminate these virulent allegations.

    ----------------------------------------------------------------------------------

    The Young Marriage of cAishah

    Mother of the Believers

    Ab Imn cAbd ar-Rahmn Robert Squires

    Muslim Answers - Orlando, Florida, All Rights Reserved.



    --------------------------------------------------------------------------------




    The marriage of the Prophet Muhammad(P) to cAishah bint Ab Bakr when she was at quite a young age has been the focus of quite a bit of criticism in the West. Unfortunately, in this Neo-Colonialist Age of Smart bombs, MTV and the Big Mac, some of those who profess to be Muslims have themselves become critics. Many Muslims, faced with the juggernaut of allegedly "universal" Western liberal values that have permeated almost everyone around them, sheepishly avoid discussion of such "embarrassing" Islamic issues. It is a keenly true observation that even though the European powers have pulled their colonial armies out of Muslim lands and granted them "independence", an even worse plague continues. This curse is "Colonialism of the Mind" and it is more dangerous since it is much more subtle. Insha'Allah, this article will be a contribution to making both Muslims and non-Muslims aware of not only the objective facts regarding the Prophet's(P) marriage to cAishah, but how to understand it in light of Islam and life in the "modern" world.

    Regrettably, for those of us trying to spread the truth of Islam in the West, we often have to agree with the Orientalist W. Montgomery Watt when he wrote:

    Of all the world's great men none has been so much maligned as Muhammad.1

    But here, for a change, were are dealing with something that is an authentic part of Islamic history, not an apocryphal or fabricated event that Westerners have been duped into believing is authentic, such as the so-called "Satanic Verses" incident. That a man in his fifties would marry such a young girl - especially a man who is supposed to be a living example of piety - is not only difficult for many "modern" Westerners to come to terms with, but it has even gone so far as to stir up disgusting "sexual misconduct" charges amongst them. In the face of such criticism, Muslims have not always reacted well. In the past century, when so many Muslims were so "Westoxicated" and ready to monkey Europeans in almost anything, the usual reaction was to deny the sources that reported the alleged "embarrassing problem". To Muslim "modernists", who argued that only a legal ruling found in the Qur'n was Islamically valid, brushing aside this aspect of the Prophet's(P) life was rather easy. They simply denied that it had occurred and attacked the sources which reported it. Fortunately for Muslims, the apologetics of these "Uncle Toms of Islam" has faded to the periphery to a large extent. However, there are still many Muslims out there who try to get around what they see as a problem by ignoring authentic Islamic sources while claiming to be followers of the Ahl as-Sunnah. (which basically means "orthodox Sunni" Muslims, for those unfamiliar Islamic terminology). Many other Muslims possibly wonder whether the story is authentic and how to understand it if it is.

    The Islamic Evidence Of cAishah's Marriage

    Due to the apparent ignorance of many Muslims, possibly due to reading "modernist" apologetic literature like that mentioned above, a look at what the authentic sources of Islam say about the age at which cAishah married the Prophet(P) is in order. This way, before we move on to an analysis of the facts, we will first establish what the authentic Islamic facts are. At this point, it should be mentioned that it is absolutely pointless from an Islamic standpoint to say that the age of cAishah is "not found in the Qur'n", since the textual sources of Islam are made up of both the Qur'n and the Sunnah - and the Qur'n tells us that. For those wanting (or needing) to learn more about the status of the Sunnah in Islam, please read An Introduction to the Sunnah, by Suhaib Hasan. Now in regards to what the authentic Islamic sources actually say, it may come as a disappointment to some "modern" and "cultured" Muslims that there are four ahdth in Sahh al-Bukhr and three ahdth in Sahh Muslim clearly state that cAishah was "nine years old" as the time that her marriage was consummated with the Prophet(P). These ahdth, with only slight variation, read as follows:

    cAishah, may God be pleased with her, narrated that the Prophet(P) was betrothed (zawaj) to her when she was six years old and he consummated (nikah) his marriage when she was nine years old, and then she remained with him for nine years. (Sahh al-Bukhr, Volume 7, Book 62, Number 64)

    Of the four ahdth in Sahh al-Bukhari, two were narrated from cAishah (7:64 and 7:65), one from Ab Hishm (5:236) and one via 'Ursa (7:88). All three of the ahdth in Sahh Muslim have cAishah as a narrator. Additionally, all of the ahdth in both books agree that the marriage betrothal contract took place when cAishah was "six years old", but was not consummated until she was "nine years old". Additionally, a hadth with the same text (matn) is reported in Sunan Ab Dwd. Needless to say, this evidence is - Islamically speaking - overwhelmingly strong and Muslims who deny it do so only by sacrificing their intellectual honesty, pure faith or both.

    This evidence having been established, there doesn't seem much room for debate about cAishah's age amongst believing Muslims. Until someone proves that in the Arabic language "nine years old" means something other than "nine years old", then we should all be firm in our belief that she was "nine years old" (as if there's a reason or need to believe otherwise!?!). In spite of these facts, there are still some Muslim authors that have somehow (?) managed to push cAishah's age out to as far as "fourteen or fifteen years old" at the time of her marriage to the Prophet(P). It should come as no surprise, however, that none of them ever offer any proof, evidence or references for their opinions. This can be said with the utmost confidence, since certainly none of them can produce sources more authentic than the hadth collections of Imms al-Bukhr and Muslim! Based on the research that I've done, I feel that there is a common source for those who claim that cAishah's age was "fourteen or fifteen years old" at the time of the marriage. This source is The Biographies of Prominent Muslims which is published in book form, on CD-ROM and is posted in several places on the Internet. Just another example of why going to the sources is important . . .

    The Prophet's(P) Marriages In Perspective

    To put all of this in perspective - hopefully without undue apologetics - the first thing that one should be aware of is that cAishah was the third wife of the Prophet(P), not the first. Prior to this, the Prophet's(P) first and only wife for twenty-four years was Khadijah bint al-Khuwaylid, who was about nineteen years older than him. He married Khadijah when she was forty and he was twenty-one - which might be called the years of a male's "sexual prime" - and stayed married only to her until her death. Just after Khadijah's death, when he was round forty-six years old, the Prophet(P) married his second wife Sawdah bint Zam'ah. It was after this second marriage that the Prophet(P) became betrothed to cAishah, may God be pleased with her. She was the daughter of Ab Bakr, one of the Prophet's closest friends and devoted followers. Ab Bakr, may God be pleased with him, was one of the earliest converts to Islam and hoped to solidify the deep love that existed between himself and the Prophet(P) by uniting their families in marriage. The betrothal of Abu Bakr's daughter cAishah to Muhammad(P), took place in the eleventh year of Muhammad's(P) Prophethood, which was about a year after he had married Sawdah bint Zam'ah and before he made his hijra (migration) to al-Madinah (Yathrib). As mentioned above, the marriage with cAishah bint Ab Bakr was consummated in Shawwl, which came seven months after the Prophet's hijra from Makkah to al-Medinah. At the time of his marriage to cAishah, the Prophet(P) was over fifty years old.

    It should be noted about the Prophet's(P) marriage to cAishah was an exceedingly happy one for both parties, as the hadth literature attests. cAishah, may God be please with her, was his favourite wife and the only virgin that he ever married. After emigrating to al-Madinah, Muhammad(P) married numerous other wives, eventually totaling fifteen in his lifetime. Even though we do not have time to go into the details of each one of them here, each of these marriages was done either for political reasons, to strengthen the ties of kinship or to help a woman in need. Quite a few of the wives were widows, older women or had been abandoned thus were in need of a home. Additionally, it should be mentioned that the same collection of Muslim hadth literature that tells us that cAishah was only nine years old at the time of the marriage tells us that the marriage was Divinely ordained:

    Narrated cAishah, may God be pleased with her: The Messenger of God(P) said (to me): "You have been shown to me twice in (my) dreams. A man was carrying you in a silken cloth and said to me, 'This is your wife.' I uncovered it; and behold, it was you. I said to myself, 'If this dream is from God, He will cause it to come true.'" (Sahh al-Bukhr, Volume 7, Book 62, Number 15)

    Thus like everything that the Prophet(P) did, there was wisdom behind it and lessons to be learned from it. The wisdom behind such incidents provides us guidance on the basis of human morality, exposes the double standards of misguided hypocrites from other religions that criticize Islam and much more. But more on that subject below. . .

    Criticism Addressed & Entertained

    Myself and many other Muslims should no longer be surprised by the double standard that Christians display when they criticize the conduct of Prophet Muhammad(P) , since we've heard it for so long. To have an atheist, agnostic - or anyone else who does not believe in a Divinely revealed basis for morality - criticize something that is "politically incorrect" by today's moral standards comes as no surprise. Such people will always find something to criticize, since they simply have a bone to pick with "religion" in general. All of this "absolute morality" talk gets in the way of them having a good time, so they want to mock it, discredit it and do away with it. The criticism of Christians, however, is another matter. While it is true that Christians speak out against the "moral relativity" which is spreading amongst the increasingly secular society today, they too are unconscious victims of it. The values of most Christians today come from the humanist values of Western Europe (or, at a minimum, are heavily influenced by them). Their values do not come straight out of the Bible - in theory or in practice - regardless of what they may claim. That Christians today try to take credit for the so-called "Freedom", "Human Rights", "Democracy" and "Women's Rights" in Europe and America is nothing short of a joke. It may impress uneducated people in so-called Third World countries, but anyone who has studied history knows that these things came about in spite of the Church, not because of it. The way in which many Christians uncritically mix non-Christian values with (allegedly) Biblical values has always fascinated me. One interesting example of this is how nationalism and patriotism are supported amongst the majority of Evangelical Protestant (and even other) Christians in the United States. In America, good Christians are flag wavers. Few, if any, of these fiercely patriotic minds ever seem to realize that narrow-minded patriotism is both selfish and non-universal at its core. That patriotism and Christianity go hand-in-hand in the minds of many people is just an example of how we can be blindly sucked into "moral relativism" without even realizing it.

    According to Judaism, Christianity and Islam, right and wrong are ordained by Almighty God. As such, morality does not change over time based on our whims, desires or cultural sensitivities. In cultures where there is no Divinely revealed ruling on an issue, what is right and what is wrong is determined by cultural norms. In such cases, a person would only be considered "immoral" if they violated the accepted norms of their society. As we will demonstrate, the Prophet Muhammad's(P) marriage to cAishah, viewed both in the light of Absolute Morality and the cultural norms of his time, was not an immoral act, but was an act containing valuable lessons for generations to come. Additionally, this marriage followed the norms for all Semitic peoples, including those of Biblical times. Based on this, and other information that we will provide below, it is grossly hypocritical for Christians to criticise the Prophet's(P) marriage to cAishah at such a young age. In case Christian readers are under the false impression that their values today are timeless and somehow reflect those of Biblical times, please consider the following points which are directly related to the question of at what age a person is properly ready to be married:

    Keeping in mind the ideas of "political correctness" and "absolute morality", in Biblical times the age at which a girl could marry was puberty. However, during the Middle Ages it was usually twelve years old. Now in most "Christian" countries it is between fourteen and sixteen years old. I live in country where some states allow partners of the same sex to legally marry, but consider an eighteen year old boy who sleeps with a sixteen year old girl a "statutory rapist". So even though Christians might disagree with much of what is becoming all too prevalent in Western society today - whether it be drug abuse, gay marriages or abortion - they too have been swallowed up (possibly unknowingly) by the ugly monster of "moral relativism" Certainly, they might be giving in less quickly than people who have no Divine basis for their morality, but they're giving in nonetheless.

    Historically, the age at which a girl was considered ready to be married has been puberty. This was the case in Biblical times, as we will discuss below, and is still used to determine the age of marriage in what the culturally arrogant West calls "primitive societies" throughout the world. As the ahdth about cAishah's age show, her betrothal took place at least three years before the consummation of the marriage. The reason for this was that they were waiting for her to come of age (i.e. to have her first menstrual period). Puberty as a biological sign shows that a women is capable of bearing children. Can anyone logically deny this? Part of the wisdom behind the Prophet's marriage to cAishah just after she reached puberty is to firmly establish this as a point of Islamic Law, even though it was already cultural norm in all Semitic societies (including the one Jesus(P) grew up in). The large majority of Islamic jurists say that the earliest time a marriage can be consummated is on the onset sexual maturity (bulugh), meaning puberty. Since this was the norm of all Semitic cultures and it still is the norm of many cultures today: it is certainly not something that Islam invented. However, widespread opposition to such a Divinely revealed and accepted historical norm is certainly something that is relatively new.

    The criticism of Muhammad's marriage to cAishah is something relatively new in that it grew up out of the values of "Post Enlightenment" Europe. This was a Europe that had abandoned (or at least modified) its religious morality for a new set of humanist values where people used their own opinions to determine what was right and wrong. It is interesting to note that Christians from a very early time criticized (again hypocritically) the Prophet's(P) practice of polygamy, but not the marriage to cAishah. Certainly, those from a Middle Eastern Semitic background would not have found anything to criticize, since nothing abnormal or immoral took place. It is"modern" Westernized Christians who began to criticize Muhammad on this point, not earlier pre-Enlightenment ones.

    It is upon reaching the age of puberty that a person, man or woman, becomes legally responsible under Islamic Law. At this point, they are allowed to make their own decisions and are held accountable for their actions. It should also be mentioned that in Islam, it is unlawful to force someone to marry someone that they do not want to marry. The evidence shows that cAishah's marriage to the Prophet Muhammad(P) was one which both parties and their families agreed upon. Based on the culture at that time, no one saw anything wrong with it. On the contrary, they were all happy about it.

    None of the Muslim sources report that anyone from the society at that time criticized this marriage due to cAishah's young age. On the contrary, the marriage of cAishah to the Prophet(P) was encouraged by cAishah's father, Abu Bakr, and was welcomed by the community at large. It is reported that women who wanted to help the Prophet(P), such as Khawlah bint al-Hakm, encouraged him to marry the young cAishah. Due to the Semitic culture in which they lived, they certainly saw nothing wrong with such a marriage.

    Society's ideas of love, family and marriage are much different in the so-called "modern" and "civilized" West of today than they were in Biblical or Qur'nic times. Unfortunately, many of us carry the baggage of "romantic love" and ideas about sex that have managed to poison our minds since the Europeans (and their ideas) came to dominate the globe. These ideas have not only penetrated into the minds of Muslims, but actually permeate many of them. The European colonial powers have pulled out of almost all Muslim lands, but the colonization of the minds continues! As we mentioned above, the sad part is that most people do not even realize that they are under such un-Godly influences. Just to reference the way things have changed, a statement in The New Encyclopaedia Britannica makes it clear that values regarding the proper age of marriage have been changing over the years:

    . . . in the United States and parts of Europe the association of adult status with sexual maturity as expressed in the term puberty rites has been unwelcome".2

    The significance that sex and sexuality are thought to play in human psychology has its roots in Freudian thought. Even though many of Freud's ideas are being heavily challenged today, many of his ideas still play a role in the thinking of many people. Sigmund Freud (1856-1939) taught that humans are basically "sexual beings" whose childhood sexual urges are the key to understanding them. He developed the methodology of psychoanalysis and his ideas on sex, repressed guilt and sexuality, the unconscious sex drive, the Oedipus complex and other ideas have come to almost haunt the Western view of sexuality (almost as much as the repressive views of the Roman Catholic Church). Needless to say, Freud's ideas have been criticized by believing Jews, Christians and Muslims since they basically deny human moral responsibility. In Freud's view of things, human beings are prisoners to the effects of unconscious forces and their sex drive. Such ideas are always welcomed by "liberals", "humanists" and others like them. The point of all this in regards to young marriage, however, might be less clear. What needs to be pointed out is the contradictory "modern" Western view of sexuality. They are taken aback by the thought of marriage at the age of puberty, even though it's an age old custom. However, they have junior high schools where sex education is taught and a society where sexually promiscuous "dating" is considered the norm. Sometimes sex is simply a natural pleasure to be enjoyed, but at other times it is a psychological demon of far reaching consequences. In short, everything from their private lives to their court systems, have fallen victim to the moral relativity of the psychiatrists and psychologists. The attitude that any experience in life can be seen as some sort of "trauma" is very widespread. Many people go through life constantly obsessed about what sort of "complex" they may be suffering from due to experiences they've had in their relatively normal life. The morality which is produced by such attitudes all but does away with human responsibility. People who are guilty of serious crimes, instead of being held responsible for their actions, are themselves considered "victims", since they are only doing what their psychological makeup causes them to do.

    Puberty = Maturity = Marriage

    These points having been presented, some additional details on a few of them is worthwhile. An interesting article on the age at which people married in Biblical times is Ancient Israelite Marriage Customs, by Jim West, ThD - a Baptist minister. This article states that:

    The wife was to be taken from within the larger family circle (usually at the outset of puberty or around the age of 13) in order to maintain the purity of the family line;

    This is just one reference to the fact that the onset of puberty was considered the age at which young people could marry. That people in Biblical times married at an early age is widely endorsed. While discussing the meaning of the word 'almah, which is the Hebrew word for "young woman" or "adolescent female", Gerald Segal says:

    It should be noted, however, that in biblical times females married at an early age.3

    In spite of its somewhat arrogant Western talk of "primitive cultures", An Overview of the World's Religions makes it clear that puberty is an age old symbol of adulthood:

    Almost all primitive cultures pay attention to puberty and marriage rituals, although there is a general tendency to pay more attention to the puberty rites of males than of females. Because puberty and marriage symbolize the fact that children are acquiring adult roles, most primitive cultures consider the rituals surrounding these events very important. Puberty rituals are often accompanied with ceremonial circumcision or some other operation on the male genitals. Female circumcision is less common, although it occurs in several cultures. Female puberty rites are more often related to the commencement of the menstrual cycle in young girls.

    Some female authors agree:

    Puberty is defined as the age or period at which a person is first capable of sexual reproduction, in other eras of history, a rite or celebration of this landmark event was a part of the culture. (Rites of Passage: Puberty, by Sue Curewitz Arthen)

    "Getting your period" marks a rite of passage for young girls entering womanhood. (From the Women's Resource Center)

    Another contemporary reference relating marriage age to puberty is an article on Central Africa, which says:

    . . . women marry soon after puberty4.

    There are many other references which should prove to any intelligent person what anthropologists and historians already know: in centuries past, people were considered ready for marriage when they reached puberty.

    It should be mentioned that from an Islamic point of view, many problems in society today can be traced back to the abandonment of early marriage. Due to the way that Almighty God has created man and woman, i.e., with strong sexual desires, people should marry young. In the past, this was even more true since life expectancy was very low (i.e. you were considered "old" if you made it to 40!) Not only does marriage provide a legal outlet for people with strong sexual desires, but it usually produces more children. One of the main purposes of marriage is to produce children -"be fruitful and multiply" as the Bible says (Genesis 8:17). This was especially important in the past, when people did not live as long as they do now and the infant morality rate was much higher.

    The Age Of Puberty

    Even though we have established that puberty has been the historical, cultural and religious norm for indicating readiness for marriage, some may wonder at which age puberty normally takes place. This is somewhat meaningless in regards to our specific discussion of Muhammad(P) and cAishah, since the hadith literature makes it clear that she had reached puberty. However, in regards to puberty and at what age most girls have their first menstrual cycle, cAbdul-Hamd Siddiq says:

    Islam has laid down no age limit for puberty for it varies with countries and races due to the climate, hereditary, physical and social conditions. Those who live in cold regions attain puberty at a much later age as compared with those living in hot regions where both male and female attain it at a quite early age. "The average temperature of the country or province," say the well-known authors of the book Woman, "is considered the chief factor here, not only with regard to menstruation but as regards the whole of sexual development at puberty."5

    Raciborski, Jaubert, Routh and many others have collected and collated statistics on the subject to which readers are referred. Marie Espino has summarised some of these data as follows: (a) The limit of age for the first appearance of menstruation is between nine and twenty-four in the temperate-zone; (b) The average age varies widely and it may be accepted as established that the nearer the Equator, the earlier the average age for menstruation.6

    Additionally, an article entitled Puberty in Girls by an Australian government Public Health organization, says:

    The first sign of puberty is usually a surge of growth: you become taller; your breasts develop; hair begins to grow in the pubic area and under the arms. This may start from 10 years to 14 years - even earlier for some and later for others.

    An article Physical Changes in Girls During Puberty has this to say:

    During puberty, a girl's body changes, inside and out, into the body of a woman. The changes don't come all at once, and they don't happen at the same time for everybody. Most girls start showing physical changes around age 11, but everyone has her own internal schedule for development. It's normal for changes to start as early as 8 or 9 years of age, or not until 13 or 14. Even if nothing looks or feels different yet, the changes may have already begun inside your body.

    Many will readily agree with the information above, but still might harbour reservations about whether a marriage to an older man could be happy for such a young girl. Putting aside the modern Western notions of "happiness" for a moment, the marriage of cAishah and the Prophet(P) was a mutually happy and loving one as in expressed in numerous hadth and seerah books. That happy marriages occur between people with a fairly large difference in ages is known among psychologists:

    When the differences (in ages) is great, e.g. exceeds fifteen to twenty years, the results may be happier. The marriage of an elderly (senescent) not, of course, an old (senile) man to a quite young girl, is often very successful and harmonious. The bride is immediately introduced and accustomed to moderate sexual intercourse. 7

    More Wisdom Behind It

    In his comments on the ahadith in Sahh Muslim which mention cAishah's young marriage to the Prophet(P), cAbdul-Hamd Siddiq shows three other reasons for this marriage:

    cAishah's marriage to the Prophet Muhammad(P) at an early age allowed her to be an eyewitness to the personal details of his life and carry them on to the succeeding generations. By being both spiritually and physically near to the Prophet(P), the marriage prepared 'Aishah to be an example to all Muslims, especially women, for all times. She developed into a spiritual teacher and scholar, since she was remarkably intelligent and wise. Her qualities help support the Prophet's work and further the cause of Islam. cAishah, the Mother of the Believers, was not only a model for wives and mothers, but she was also a commentator on the Qur'n, an authority on hadth and knowledgeable in Islamic Law. She narrated at least 2,210 ahdth that give Muslims valuable insights into the Final Prophet's daily life and behaviour, thus preserving the Sunnah of Muhammad(P).

    At that time, this marriage refuted the notion that a man could not marry the daughter of a man who he had declared to be his "brother" (even in the religious sense). Since the Prophet(P) and Abu Bakr had declared each other to be "brothers", this notion was done away with. This is demonstrated in the following hadth:

    Narrated 'Ursa: The Prophet(P) asked Abu Bakr for cAishah's hand in marriage. Abu Bakr said, "But I am your brother." The Prophet(P) said, "You are my brother in God's religion and His Book, but she (cAishah) is lawful for me to marry." (Sahh al-Bukhr, Volume 7, Book 62, Number 18)

    The marriage did away with the pagan Arab superstition that it was a bad omen to be married in the month of Shawwal. They thought that the month carried this omen since the word Shawwal was derived from Shaala, which carried a bad omen. The authentic ahadith indicate that the Prophet(P) and cAishah were married in this lunar month.

    Not Much Ado Back Then

    Above, we established the fact that getting married at puberty was an accepted practice amongst not only today's "primitive cultures", but specifically amongst the Semitic (i.e. Hebrew, Arab, Syriac, etc.) peoples of the Middle East. In order to provide additional proof that Muhammad's(P) marriage to cAishah did not raise any eyebrows at that time, I submit here quotations from two Western female scholars who have studied Islam in detail:

    It is not clear just when the marriage actually took place. According to some versions, it was in the month of Shawwal of the Year 1, that is, some seven or eight months after the arrival at Medina; but, according to others, it was not until after the Battle of Badr, that is, in Shawwal of the second year of the Hijrah. In no version is there any comment made on the disparity of the ages between Mohammed and Aishah or on the tender age of the bride who, at the most, could not have been over ten years old and who was still much enamoured with her play."8

    In the above quotation, the sources which are given for the latter are "Nawawi" and "Tabari". Both Imms al-Naww and al-Tabar were great Muslim scholars, but their works contain material that is less than authentic by Islamic standards, which is probably the reason over her questioning which date is authentic. This is all beside the point, since we've already shown that authentic Islamic sources state that cAishah, may God be pleased with her, was "nine years old". The main point to note is that "no version" was any comment made on their age difference or on cAishah's young age. Why? Such an early marriage was normal in all Semitic societies - such as the ones that Abraham(P), Moses(P), Jesus(P) and Muhammad(P) grew up in!

    Another author, Karen Armstrong, has this to add:

    Tabari says that she was so young that she stayed in her parents' home and the marriage was consummated there later when she had reached puberty.9

    This further establishes that the marriage took place at puberty and that, as such, no eyebrows were raised. "Tabari", it should be mentioned, refers to Ab Jacfar Muhammad ibn Jarr al-Tabar (225-310 AH / 839-923 CE), who was a great Muslim scholar who is well known in the West for his Qur'nic commentary and history of the world.

    It is no surprise that both of the above authors agree on the fact that the marriage of cAishah and Muhammad(P) took place when the former had reached puberty and that this was normal at the time. This is no surprise, since anyone who studies the Muslim sources and Semitic culture would be forced to come to the same conclusion, since it is simply a historical fact. It should be pointed out that both of the above quoted female authors do not hesitate to misrepresent Islam (intentionally or unintentionally) in their other writings. Suffice it to say that if there was some other "damaging" information available, they would not hesitate to bring it to light. Nabia Abbott, who has done some useful research on Islam in some areas, was basically an "Orientalist" in the classic sense. Her book which was quoted above, Aishah-The Beloved of Mohammed, is actually nothing but a disgusting second-guessing of cAishah's life. If a book with a similar mix of speculation and inauthentic sources were written about someone of significance in the West, it certainly would not be sitting on scholarly bookshelves. It has long been established that Orientalists with a bone to pick with Islam liked to decide on the authenticity of a story based on their preconceived notions. If an inauthentic story seemed to belittle the Prophet of Islam, it became oft quoted. However, any authentic material that contradicted their theories was simply ignored. It's analogous to writing a historical biography of Jesus(P) and using quotations from apocryphal gospels to override the Canonical ones whenever whimsically deemed appropriate. This is how Orientalists and Christian missionaries have been treating Muhammad(P) for centuries. For those who want to know more about this, please read our article Orientalism, Misinformation and Islam.

    So What's The Verdict?

    Overcoming cultural bias or admitting your own double standards is not always easy. For some people, it takes years for them to admit that they've been hypocritical. Hopefully, the thoughts presented here will plant the seed of reflection in some people so that they may reflect on the truth. Admitting that there's a problem is often half the battle, so before the reader heads off to make a final personal judgment on where they stand on this issue, I want to provide some more food for thought. Montgomery Watt, a long time scholar of Islam, had some choice words on how the West should judge Muhammad(P). I have never agreed with many of Watt's conclusions about Islam, but I have always viewed him as one of the more open-minded and open-hearted Orientalist scholars. Possibly, this is because he was more of a promoter of understanding than a narrow-minded Christian missionary. Years of studying Islam brought Watt to this conclusion:

    The other main allegations of moral defect in Muhammad are that he was treacherous and lustful . . . Sufficient has been said above about the interpretation of these events to show that the case against Muhammad is much weaker than is sometimes thought. The discussions of these allegations, however, raises a fundamental question. How are we to judge Muhammad? By the standards of his own time and country? Or by those of the most enlightened opinion in the West today? When the sources are closely scrutinized, it is clear that those of Muhammad's actions which are disapproved by the modern West were not the object of the moral criticism of his contemporaries. They criticized some of his acts, but their motives were superstitious prejudice or fear of the consequences. If they criticized the events at Nakhlah, it was because they feared some punishment from the offended pagan gods or the worldly vengeance of the Meccans. If they were amazed at the mass execution of the Jews of the clan of Qurayzah, it was at the number and danger of the blood-feuds incurred. The marriage with Zaynab seemed incestuous, but this conception of incest was bound up with old practices belonging to a lower, communalistic level of familial institutions where a child's paternity was not definitely known; and this lower level was in process being eliminated by Islam . . . From the standpoint of Muhammad's time, then, the allegations of treachery and sensuality cannot be maintained. His contemporaries did not find him morally defective in any way. On the contrary, some of the acts criticized by the modern Westerner show that Muhammad's standards were higher than those of his time. In his day and generation he was a social reformer, even a reformer in the sphere of morals. He created a new system of social security and a new family structure, both of which were a vast improvement on what went before. By taking what was best in the morality of the nomad and adapting it for settled communities, he established a religious and social framework for the life of many races of men. That is not the work of a traitor or 'an old lecher'.10

    From Abraham(P) To "Pick-And-Choose / Feel Good Religion"

    Everything that we have discussed above logically frees Muhammad(P) from the unjust criticism that he has received (at least amongst those who can be intellectually honest and fair-minded). One point, however, still needs to be made a bit more clear. Even though we've mentioned it in passing, the hypocrisy and double standards of Christians who criticize Muhammad(P) for his morality needs to be more thoroughly analysed and exposed.

    Before moving on to an analysis of Biblical morality, I would like to offer some advice and encouraging words to my fellow Muslims. My main piece of advice is to not be discouraged by slanderous attacks on Islam or how it is distorted in the media. Certainly, we all hate to see such things occur, but in the "Information Age" which was brought about by a culture that (allegedly) places a supreme value on freedom of speech, there is not much that we can do to stop it. The flip side to this coin is the fact that the Truth of Islam is still out there and people are finding it. Yes, Islam is spreading in spite of these hypocritical methods that Christians and others are using to stop it. From the "moon god" lies of Robert Morey to the almost daily distortions in the media, Islam is still spreading in the West. Actually, the fact that those who make a career out of attacking Islam, such as Christian missionaries, have to resort to lies and distortions when they discuss Islam, is a good sign. Certainly, if they discussed Islam as it was meant to be understood, they would only be hurting their own cause. When Islam is presented by non-Muslims in the West, usually matters of peripheral importance are addressed and criticised. The core beliefs of Islam, if discussed at all, are presented in a distorted manner. If Islam was just some ridiculous "Third World" religion with no appeal, they would not have to treat it this way. As a matter of fact, a great deal of the anti-Islamic literature that fills Christian bookstores (and the Internet) is not designed to convert Muslims, but to turn Westerners off to Islam. The people who write these lies are just trying to poison the minds of people so that they won't be receptive to the message of Islam when they hear it.

    Their methods, however, are failing. In Europe especially, the Christian religion is in a severe state of stagnation and people are looking for truth elsewhere. Christians have always been embarrassed by their almost complete inability to convert a notable Muslim to Christianity. Certainly, they have their converts that they hold up as examples, however all of them seem to have been only nominal Muslims (at best) when they converted. However, many notable Westerners have embraced Islam, recently as well as in the past. One of the most interesting things about this is many (if not all) of these people could be called "Searchers for the Truth". By this I mean that they were the type of people who were spiritual, open-mined and read books on many subjects. They were not brainwashed simpletons who simply wanted to join an easy religion and the dominating culture of the time. They were people who knew a lot not only about religion, but about history, philosophy and other disciplines. Suffice it to say that the truth of Islam is out there, in spite of all the negative press that it gets today. The following is just one testimony that Islam is spreading in the West:

    Unprecedented numbers of British people, nearly all of them women, are converting to Islam at a time of deep divisions within the Anglican and Catholic churches. The rate of conversions has prompted predictions that Islam will rapidly become an important religious force in this country . . . Within the next 20 years the number of British converts will equal or overtake the immigrant Muslim community that brought the faith here", says Rose Kendrick, a religious education teacher at a Hull comprehensive and the author of a textbook guide to the Koran. She says: "Islam is as much a world faith as is Roman Catholicism. No one nationality claims it as its own". Islam is also spreading fast on the continent and in America. (The Times , London, Tuesday, November 9th, 1993, Home-News page)

    Thanks be to God that many of us who are former "pew warmers" finally decided to go out and investigate what they try to spoon feed us from the pulpit and TV. Why does Islam succeed in attracting Christians and others? Because it's the Clear Way of Abraham. No other religion today can honestly claim this! Islam isn't just a "feel good" religion where they just tell you what you want to hear and read selected verses from the Bible. Most Christians today approach religion like they do Sunday brunch: they take what they like and leave what they don't like. They have this attitude in spite of the fact that Abraham is held up in their Bible as a towering example of faith. Abraham(P), who was going to sacrifice his own son because Almighty God commanded it, certainly knew the basis of morality. It is clear in both the Bible and the Qur'n that Abraham knew that whatever God commands is the right thing to do. However, how many Christians today can say that they honestly believe that on all issues? How many of them have reflected on the moral ramifications of what is contained in their Bible? Seemingly, not even their learned apologists who attack Islam have reflected on it too deeply!

    The question "What is our basis for morality?" is an easy one for those who follow the faith of Abraham(P) - and that's what Islam is. Islam is submission to the Will of Almighty God - "We hear and we obey"- the faith of our father Abraham. If it was good enough for Abraham(P), Moses(P), Jesus(P) and Muhammad(P), then it's good enough for me! It is this truth and this attitude that attracts people to Islam. The entire basis of Islam, which produces this attitude, is Unity - the Unity of Almighty God and the unity of mankind. To be sure, the message of Islam appeals to the very nature of man. No wonder it is spreading! A Christian theologian, relatively recently, observed:

    It is probable that early in the twenty-first century Islam will have become numerically the largest of the world religions. 11

    Quite possibly, if you count only Sunni Muslims (which are at least 85% of Muslims), we are already the largest religion in the world when compared not to "Christians" as a whole, but to either the Orthodox, Roman Catholics or Protestants each separately.

    A Case Study In Biblical Morality

    Now that we've taken a detailed look at an alleged moral difficulty in the life of Muhammad(P), for the sake of balance, let's take a look at a moral difficulty in the Bible. We've already made statements above concerning the nature of Biblical morality, but many readers may be unaware of some of its "difficulties". For better or for worse, in Sunday school they generally skip the verses which we are going to deal with below. However, these verses certainly are useful tools in putting intellectually honest Christians in the same "moral dilemna" that they think Muslims should be in due to Muhammad's(P) young marriage to cAishah, may God be pleased with her. It should be kept in mind that the purpose of this discussion is the basis for morality, not the inspiration of the Bible (or lack thereof). For the purposes of this discussion, we accept the Bible "as is". However, this should not be interpreted to mean that we are endorsing it as the "Word of God" in toto. On the other hand, it should not be interpreted to mean that we are attacking the "Word of God", since we are discussing it simply because Christians consider it to be the "Word of God" (whatever their particular definition might be). For those wanting more detailed information on the Muslim view of the Bible, please click here.

    The portion of the Bible that we want to look at begins with the Book of Numbers, Chapter 31, verses 17 and 18. Here, Moses(P), following the Lord's command, orders the Israelites to kill all the Midianite male children. The order continues with the following:

    ". . . kill every woman who has known man by lying with him, but all the female children, that have not known a man by lying with him, keep alive for yourselves."

    One can only guess how the Israelites determined who the virgins were. Most probably, they did it based on age and maturity, assuming that all of the female "children" who had not reached puberty were virgins. Keep in mind that this was done, according to the Bible, on God's command to "Avenge the Israelites on the Midianites". Later, God gives Moses(P) instructions on how to divide up the booty, "whether persons, oxen, donkeys, sheeps or goats". Based on this command, "thirty-two thousand persons in all, women who had not known a man by lying with him" were divided up. This was done so that the Israelite soldiers could have these young girls "for themselves". I do not suspect that anyone reading this is either so naive or ignorant of King James English to not know what this means!

    Moving along to another great example of Biblical morality, . . . in Deuteronomy 21:10-14 the Biblical "God of Love" gives the following command:

    "When thou goest forth to war against thine enemies, and the Lord thy God hath delivered them into thine hands and thoust has taken them captive, and seest among the captives a beautiful woman, and had a desire unto her, that though would have her to thy wife, then though shalt bring her home to thine house . . . and after that you may go into her and be her husband, and she shall be your wife. But if though have no delight in her, then thou shalt let her go".

    This should serve as sufficient proof that the morality that is taught in the Bible often is not what Christians make it out to be. In spite of what they teach in Sunday school, the above mentioned verses demonstrate the following:

    * Almighty God, at least according to the Bible, ordered innocent babies to be killed; and

    * He allowed young women to be forced into sex against their will.

    Before moving on, it should be noted that killing women and children in war is never permitted under Islamic Law (the actions of some ignorant Muslims around the world notwithstanding). Some Christians may take issue with the words "innocent babies" above, since they believe that even babies are tainted with "Original Sin". However, this is not the topic of the discussion at hand. Suffice it to say that Biblical support for the Doctrine of Original Sin is contradictory at best. There are some verses that seem to support it, but there are others that seem to clearly deny it. One strike against "Original Sin", besides the fact that it's simply unjust, is the fact that the Jews - who read the Old Testament - never believed in it the way Christians do. But anyway . . . when faced with the problematic parts of the Old Testament, Christians react in various ways. Many offer up the ill thought out "Well-That's-in-the-Old-Testament" defense. In spite of the fact that they usually don't brush the Old Testament aside so quickly when they are being shown alleged prophecies which match Jesus(P), a few other thoughts can be presented. Some of the things that make brushing aside the Old Testament a bit more difficult (at least for Christians who want to remain intellectually honest) are:

    1) the same God that "inspired" the Old Testament "inspired" the New Testament;

    2) this same God is "unchanging" according to the Bible;

    3) Jesus(P) in the New Testament endorses the "Law and the prophets" (i.e. the Old Testament) in several places; and

    4) without the Old Testament there is no basis for Christianity.

    When put in this predicament, Christians have one of two choices:

    1) Stop thinking about it and fall back on a liberal "pick-and-choose" religion that just makes them "feel good" but does not answer any of life's more difficult questions; or

    2) Accept the Divinely Revealed morality of the Bible "as is".

    There are Christians out there who claim to accept the Divinely Revealed morality of the Bible. They understand what's at stake and the issues at hand. If people are allowed to whimsically decide what is right and what is wrong, there would be chaos. Just as importantly, if people decide what is "God's Word" and what is not His word based on their preconceived notions and "modern" sensibilities, nothing would be left of the Bible. As such, there are Christians who, in principle, say that killing babies is "moral" as long as God clearly commands it. For someone who understands the nature of Divinely Revealed morality, we would have to agree in principle but with certain reservations. As mentioned above, Almighty God - according to Islam - never commands the killing of innocent children. That is one "difficulty" that I am glad that Muslims don't have to explain their way out of! Killing babies is okay as long as God commands it!?! So much for having Christians as baby-sitters!

    The bottom line is that morality comes from Almighty God and from Him alone. However, if ones studies the Bible, it is plain to see that it is not a foundation for morality. The examples above are just a few that can be provided from both the Old and the New Testament. The people who promote "Biblical morality" pick and choose from the text as they please. Only in Islam can one with good conscience accept "the whole package" without ignorantly or hypocritically denying things that they don't like. This is how true internal peace and balance are achieved. If one belongs to a religion without accepting everything in its scripture (real or alleged) one is not only bearing false witness against oneself but against God Himself. With all the false ideas in the modern age, it's easy to be lead astray. The liberal Western morality that has now touched all corners of the globe is, culturally speaking, something like an eight-hundred pound gorilla. It's very hard to stand in its way or speak out against it. However, being encouraged by others to follow "vain desires" has been an eternal problem for mankind, as Almighty God makes clear in the Qur'n:



    Say: 'I will not follow your vain desires: if I did I would stray from the path and be not of the company of those who receive guidance.'
    [Qur'n - Surah al-An'aam - 6:56]

    Guideposts To Be Thankful For

    The Prophet Muhammad(P) was a great example for all of humanity and peoples of different cultures (from "modern" Europeans to the aborigines of Australia). Not only was he a great Prophet and Messenger, but he was also a statesman, military leader, ruler, teacher, neighbor and friend. Family life was one of the most important areas where he was a great example, since he was both a husband and a father. Due to God's wisdom, His last and final prophet experienced a wide array of marriages and family situations. Due to this, he is an example for people who are monogamous, for those who are polygamous, for those wishing to marry those older than themselves and for those wondering how early someone can rightfully marry. Muhammad(P) reestablished the Religion of Abraham(P) so that it would continue to the Last Day.

    As Muslims, we should be thankful for these guideposts in our moral journey through life. Reflecting on them aids us in avoiding being led astray into "moral relativism". This is a very dangerous thing, since it can lead to the worst of all sins - associating others with Almighty God in worship, belief and/or Lordship. By knowing the Prophet's(P) life we can see how to stay within the boundaries laid by Almighty God and stay on the Natural Religion of Islam which was made to suit the natural disposition (fitrah) of mankind. I pray that we, as Muslims, make Almighty God's limits our limits, and that we are not influenced by other societies and cultures. If it was good enough for Abraham(P) and Moses(P), then it's good enough for me . . .

    That's the way I see it, but God knows best . . .



    Related Articles

    Muhammad(P) & Lies

    Islamic Awareness Polemics The Young Marriage Of 'Aishah




    --------------------------------------------------------------------------------


    References

    1 W. Montgomery Watt, Muhammad at Medina, Oxford University Press, 1956.

    2 "Rites and Ceremonies", The New Encyclopaedia Britannica, 15th Edition (1987), Volume 26, page 850.

    3 Gerald Sigal, The Jew and the Christian Missionary, Ktav Publishing House,1981, page 28.

    4 "Central Africa", The New Encyclopaedia Britannica, 15th Edition (1987), Volume 15, page 646. See also "Aboriginal Australia", The New Encyclopaedia Britannica, 15th Edition (1987), Volume 14, page 425. For additional references to the marriage customs in Biblical times, see Israel: Its Life and Culture, by Johannes Pedersen, Volume 1, page 60ff.

    5 Herman H. Ploss, Max Bartels and Paul Bartels, Woman, Volume I, Lord & Bransby, 1988, page 563.

    6 English-translation of Sahih Muslim, Volume 2, International Islamic Publishing House, Riyadh, Saudi Arabia, page 715.

    7 Theodor H. Vandevelde, Ideal Marriage : Its Physiology and Technique, Greenwood Publishing Group, 1980, p. 243.

    8 Nabia Abbott, Aishah-The Beloved of Mohammed, Al-Saqi Books, London, 1985, page 7.

    9 Karen Armstrong, Muhammad: A Biography of the Prophet, Harper San Francisco, 1992, page 157.

    10 W. Montgomery Watt, Muhammad: Prophet and Statesman, Oxford University Press, 1961, page 229.

    11 John Hick, The Metaphor of God Incarnate, Westminster/John Knox Press, 1993, page 87.

    http://www.islamic-awareness.org/Polemics/aishah.html
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  17. #96
    Odan Sultan's Avatar
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    What the islamophobes fail to confront are the facts that many christian monarchs married child-brides well into the 18th century.

    Even the jews married girls at a very young age.


  18. #97
    Senior Member Fletcher's Avatar
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    "Some 'Christian' monarchs" is very different from the supposed final prophet of God.
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    Originally posted by Fletcher
    "Some 'Christian' monarchs" is very different from the supposed final prophet of God.

    The point is, you cannot judge the past through the lense of modern day social norms. Marrying childbrides in the past was very common in Europe. Just because these things don't happen now, does not make it a sin.

    Now you tell me where in the bible it is forbidden to marry a young girl. And I am not talking about sex-just marriage.

    Even a BBC documentary that was aired a couple of years claimed that Mary was pregnant with Jesus(saw) at the age of NINE!


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    Actually I read a piece which stated that the marriage was not actually consumated until she was 19 years old.

    What the researchers had done was look at the dates and work their way back, to this conclusion.

    I'll see if I can dig it up again.
    What does 'freedom' mean?

    Does the eagle want to swim in the sea,
    Restricted by the sky?

    Does the fish want to dance on the wind,
    Not enough river to explore?

    Yet the sky is freedom for the bird
    but death for the fish,

    The sea is wide for the fish
    but will engulf the bird.

    We ask for freedom but freedom to do what?
    We can only express our nature as it was created.

    The prayer mat of the earth is freedom,
    freedom from slavery to other than the One,
    Who offers an shoreless ocean of love to swim in
    and a horizon that extends to the next life,
    Yet we chose the prison and call it freedom.

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  21. #100
    enjoyin' the mitai... Kaaju Barfi's Avatar
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    sorry to say this but i feel ths islamophobes are moronic jackasses. they on the hand insult sayyiduna muhammad[saws] for marrying bibi aisha[raa] at an early age , considering that wre the traditionas at the time, but have no words on gay marriages which has been condemned in their holy book. the islamophobes have no case.
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  22. #101
    Senior Member Fletcher's Avatar
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    The point is, you cannot judge the past through the lense of modern day social norms. Marrying childbrides in the past was very common in Europe. Just because these things don't happen now, does not make it a sin.

    I agree

    Now you tell me where in the bible it is forbidden to marry a young girl. And I am not talking about sex-just marriage.

    Why? I never said it was wrong, nor did I say that the Bible says its wrong. You're building an argument out of nothing here.

    Even a BBC documentary that was aired a couple of years claimed that Mary was pregnant with Jesus(saw) at the age of NINE!

    I think that the generally accepted age was 13 - 14 however that's irrelevant. My point was that a comparison of some 'Christian' monarchs with Mohammed is silly. You might as well compare Jesus to some Aztec ruler, or Moses to Ghengis Khan. Irrelevant.

    *********************************

    sorry to say this but i feel ths islamophobes are moronic jackasses. they on the hand insult sayyiduna muhammad[saws] for marrying bibi aisha[raa] at an early age , considering that wre the traditionas at the time, but have no words on gay marriages which has been condemned in their holy book. the islamophobes have no case.

    What are you talking about you ignorant arrogant fool??? There are many many Christians who stand up against gay marriages and homosexual practices, often in the face of persecution from the secular world.

    1) just coz someone calls themselves a 'Christian, or has Christian parents, or is born in the West, they are not necessarily a 'Christian.' Would a person be a 'Muslim' if they didn't believe in Mohammeds prophethood or the message of the Quran?
    2) Just because the C of E or any denomination decides something, this does not reflect the views of all Christians, or even all Anglicans. Nation of Islam... Muslims or not?
    3) Yes, some islamophobes get things wrong and believe the wrong things about Islam, Muslims and Mohammed etc, but do you believe that Christiophobes or Muslims and non-Christians in general are any different? Isn't Islamophobe (lit. Islam-hater) a strong word, since most of the people I imagine you have in mind just do not believe Islam, rather than hating it? Why is it that anyone who disagrees with Muslims is an Islamophobe?
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  23. #102
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    And what does "modern" Sharia say about the legal age of marriage?
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    I can see that we are going off on a tangent already.

    Lets stay on course and not discuss the ideals of the so-called European Enlightment.

    -offtopic:
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    Islam all the way. mohabdul's Avatar
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    We as Muslims must understand that the dis-Believers' problem with Aisha's marriage or any one of his other wives are not the real problem, but the essence of their problem is believing in the Qur'an and Muhammad (saw) period.

    It is useless for Muslims and a waist of time to try to get into discussions with the dis-Believers so that they can see the validity and the merit of the marriages of the Prophet (saw).

    Allah (swt) tells Muhammad (saw) in the Qur'an that it is not him that they (dis-Believers) have a problem with, but it His Ayahs (meaning the Qur'an) that they have a problem with and deny it.

    The ones who chose not to believe in Muhammad (saw) woundn't believe even if he never married at all. Allah (swt) tells us:


    43:24 He said: "What! Even if I brought you better guidance than that which ye found your fathers following?" They said: "For us, we deny that ye (prophets) are sent (on a mission at all)."

    Surah az-Zukhruf
    The Messenger (sallallaahu alaihi wasallam) warned: "Whoever innovates or accommodates an innovator then upon him is the curse of Allaah, His Angels and the whole of mankind." Bukhaaree and Muslim

  26. #105
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    .لا نريد زعيما يخاف البيت الإبيض
    نريد زعيما يخاف الواحد الأحد
    دولة الإسلامية باقية






  27. #106
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    Originally posted by ze leetle elper
    Actually I read a piece which stated that the marriage was not actually consumated until she was 19 years old.

    What the researchers had done was look at the dates and work their way back, to this conclusion.

    I'll see if I can dig it up again.
    It's at the beginning of this thread, Ze. mauwiyya posted it. But it doesn't hold water. The hadeeth are clear on the age of Aisha at nikah and at consumation.

    Jamilah
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    Senior Member txpiper's Avatar
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    Being sexually attracted to a six-year-old is not virtuous. It is ugly.
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    أنا مسلم AbuMubarak's Avatar
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    Originally posted by EVILution
    I read that Hazrat Fatima (ra) were 15 and Hazrat Ali (ra) were 21 when they were first married!
    this is also what i have read

    i have never heard that fatimah was 9

    aa'isha, yes, she was 9

    but fatimah?

    wallahu a'lim
    .لا نريد زعيما يخاف البيت الإبيض
    نريد زعيما يخاف الواحد الأحد
    دولة الإسلامية باقية






  30. #109
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    In Defense of My Beloved



    Since the atrocities of 9/11/01 the world has witnessed the
    increasingly malicious onslaught and attacks made by many followers
    of the Christian faith – in particular the Evangelicals – against
    Islam, Muslims, and The All-Merciful's beloved, Muhammad – may Allah
    bless and grant him peace.



    The most vicious and malicious of those attacks directed against him
    has been the accusation that he was a pedophile1, i.e. a child
    molester. This is due to the well-known fact that one of his
    wives, `Aisha – may Allah be pleased with her, was only 6 years of
    age when he contracted marriage to her, and she was only 92 when he
    consummated it.



    To date, there have been a number of defenses of our beloved
    Messenger focusing mainly on the fact that menstruation and puberty
    are signs of adulthood and accountability, and as a result the
    Prophet (pbuh) did nothing wrong in marrying such a young girl.



    But, attempting to justify what appears to be a gross and deplorable
    happening and engagement of a holy prophet – may peace be on all of
    them – to a people accustomed to only seeing good or evil from their
    own specific paradigm can be one of the most difficult tasks that the
    modern-day Muslim has on his/her shoulders.



    How do you justify a marriage occurring between a minor and a senior?
    How do you even justify the marriage between an 18-year-old woman and
    a 40, 50, or 60-year-old man?

    In this essay I'll attempt to present an argument to both Muslims and
    non-Muslims alike, which will hopefully be easier to digest than the
    mere argument about menstruation being the age when a girl/woman can
    give birth.



    But despite my attempts, the main objective is not to appease those
    who have rejected the faith, or even convince them. It is just to
    give a more balanced look at the topic, and to offer a number of
    important points to consider before one launches accusations of
    decadence and immorality at a Messenger of the Creator of the
    Universe.



    I pray that God will grant me the success in fully clarifying what
    others before have not been able to.



    The Age of Marriage in Islam


    Islam holds the view that prior to the age of puberty, no male or
    female child is subject to God's reward3 or punishment for performing
    or abandoning any of the religious burdens. This also means that – as
    a general rule – a child who is pubescent can also execute or
    participate in a number of activities particular to adults who have
    reached the age of full maturity. This includes marriage.4



    Allah says, ((And those of your women who are in despair over (the
    return of) monthly cycles – if you (men) are in doubt, then their
    waiting periods (from divorce) are three lunar months, and the same
    is for those who don't have a monthly cycle)) [Talaq: 4].



    This verse indicates that it is permitted for young ladies who
    haven't reached puberty to marry. This is taken from Allah's
    statement ((…and the same is for those who don't have a monthly
    cycle)). In other words, the same waiting period of three lunar
    months after a divorce as assigned to women who have entered
    menopause is the same for those girls who haven't begun their
    menstrual cycles but are divorced.

    But despite this general rule and what even many Muslims generally
    misunderstand about the marriage of youths and what puberty
    indicates, this doesn't mean that a child is given the same degree of
    responsibility as full-grown adults.

    For instance, those who have not reached full maturity are not given
    full reign over their monetary transactions and contracts until they
    show that they are mature enough to manage their own wealth. Allah
    says,



    ((Give not unto the foolish (what is in) your (keeping of their)
    wealth, which Allah hath given you to maintain; but feed them and
    clothe them from it, and speak kindly unto them)) [Nisa: 5].



    He also says, ((Prove orphans till they reach the marriageable age;
    then, if ye find them of sound judgment, deliver over unto them their
    fortune)) [Nisa: 6].



    We learn from this that a child cannot independently initiate a
    contract before or after puberty without the authorization of its
    legal guardian or until they reach the age of full maturity unless
    they show signs of carelessness and mismanagement of their wealth. In
    this case, their expenditures will be limited and supervised even if
    they've reached full adulthood.5



    As for marriage, a child cannot initiate the contract on his/her own
    accord, but his/her guardian may do it as long as such a contract
    doesn't bring greater harm than benefit to the child.



    An example of a marriage when one is a minor that might bring more
    harm than benefit to the child is when the girl isn't physically fit
    enough to withstand the sexual thrust of a man.



    For this reason, many scholars hold the view that a minor girl can
    only be married whether before or after puberty if and only if she is
    developed enough to withstand a man's sexual thrust. If not, she
    cannot be married off. And the case of `Aisha was that she was fit
    for this, especially since she was raised in a society where
    womanhood was reached at a much earlier age than it is in many
    societies today.

















    The Prophet's Marriage to `Aisha



    Imam Muslim reports on the authority of `Aisha – may Allah be pleased
    with her – that she said,



    "The Messenger of Allah – may Allah bless and grant him peace –
    married me at six years of age. And he consummated (the marriage)
    with me when I was nine years of age."



    As for the day the marriage was consummated, `Aisha relates the
    following,



    "Then we arrived in Medinah. And I fell extremely ill from fever for
    a month. Then, (when I improved) my hair had grown (back) to ear's
    length. Then Umm Ruwaman6 came to me while I was on a seesaw with my
    friends, and she called out (to me). So I went to her – not knowing
    what she wanted with me. Then she took hold of my hand and sat me at
    the door. Then I said: `ehha ehha7 until I caught my breath. Then she
    put me in a room, when suddenly (I saw) some of the women of the
    Ansar. They said: "With good, blessing, and good fortune." Then she
    handed me over to them. They washed my hair and beautified me. And
    nothing caught me by surprised but the sudden entrance of the
    Messenger of Allah – may Allah bless and grant him peace. Then they
    handed me over to him."





    `Aisha also said,



    "The Messenger of Allah – may Allah bless and grant him peace –
    married me in Shawwal. And he consummated with me in Shawwal. So
    which of the wives of Allah's messenger – may Allah bless and grant
    him peace – enjoyed more favor with him than I?"

















    The Lessons Taken from This Marriage



    Based upon the aforementioned reports, we deduce the following
    lessons:



    Islam doesn't consider it a sin for a senior to marry a minor as long
    as such a marriage happens with the approval of the parents, and as
    long as such a marriage doesn't bring any harm on the girl.
    The Prophet's union with `Aisha was a marriage approved and witnessed
    by her parents. So there was no molestation involved. Never did the
    Prophet kiss, fondle, or touch her in any sexual fashion in a
    secluded area without the prior permission of her parents to marry
    her. As for molesters and pedophiles, their custom is to seek secrecy
    with minors in order to commit the offenses they customarily commit
    against minors. So the accusation of him being a pedophile is
    disproved.
    The Arabs around the Prophet (pbuh) didn't consider the marriage of a
    minor girl to a senior to be objectionable. What stresses this point
    is the general excitement displayed by `Aisha's mother and the women
    of the Ansar over the said union. Otherwise, the Prophet's staunchest
    enemies would have been the first to speak out against his doing as
    they objected to him marrying the ex-wife of his adopted son, Zayd.
    And since there was no objection, we know that he didn't do anything
    strange or out of the ordinary in their view.
    `Aisha also approved of her marriage to the Prophet – may Allah bless
    and grant him peace, and didn't consider herself taken advantage of.
    This is shown through the fact that she boasted of her being married
    and losing her virginity in Shawwal, and using it as an indication
    that she was the most favored of his wives. And this statement was
    made after the Prophet's death when `Aisha had grown into a fully
    mature woman.




























    Who or What is the Criterion for Defining Good and Evil?



    Now, after having a look at the reports about the marriage, a
    legitimate question for one to ask is, `What is wrong with a man in
    his fifties marrying a six or nine year old girl?' In other
    words, `Why is it a sin?' The next question would be, `Who or what
    determined it to be a sin?'



    As people of religion and scripture, Muslims, Jews, and Christians
    alike are supposed to be guided by the words of God. This means that
    if anything is a sin, it is because God said so.



    As people who don't take guidance from scripture, good and evil are
    judged based either on the rules defined by government and societal
    norms, or based on what we as individuals conjure up in our own minds
    to be good or evil. Many of us may even define good as `whatever
    brings me comfort and benefit' and evil as `whatever brings me grief,
    suffering, and harm.'



    So, again, the question, `Why is the marriage of a senior to a minor
    a sin?' Did God declare it to be a sin in either the Koran or the
    Bible? Unequivocally and absolutely not!



    If this is so, then why do Christians lambaste our beloved Prophet
    for marrying a minor? Did Jesus say it was a sin? Did Moses declare
    it to be a sin? Did David or Solomon declare it to be a sin? Did any
    of the Koranic or Biblical personages mention explicitly or
    implicitly that the marriage of a senior to a minor is a sin? The
    answers are obvious.



    Next, we move to the cultural basis for condemning our Prophet
    Muhammad – peace and blessings of Allah be upon him. Why is it a
    crime according to societal norms and common law for a senior to
    marry a minor?



    The response to this question is either for fear that the older man
    will take advantage of the innocence and naivety of the young girl or
    woman, or that it is just because this is something that we as a
    society don't usually do.



    If we accept the first justification that gives consideration to the
    welfare of the young woman or girl, we can all agree that this is a
    legitimate fear. So anytime it is feared that a young girl will be
    harmed from being in an intimate relationship with an older man or
    senior, measures should be taken to ensure that the young girl isn't
    harmed.



    But what if measures can be taken to ensure that she won't be harmed
    by such a relationship? Would it then be enough justification for
    such a marriage? What if the parents of the girl who take into
    consideration the good character and standing of the potential groom
    arrange the marriage?



    What if there are those who propose to the potential groom as opposed
    to him making the proposal or even overstepping his bounds by taking
    advantage of a moment of seclusion with the girl in order to molest
    her?



    So what true basis does anyone have to condemn Muhammad and accuse
    him of pedophilia or child molestation? There was no molestation
    involved. So he was not a pedophile.



    As for those who condemn such a marriage simply because it is not
    what most of us customarily do in our society, can we really consider
    custom and cultural norms to be a legitimate basis for condemnation?
    Consider the following:



    Cultural and social norms are not characterized by stability and
    permanence, and they change with the change of time. What is accepted
    in one time or place is not acceptable in another time or place.
    The final judge of the appropriateness and inappropriateness of a
    person's actions in cultural and social norms is the whims, lusts,
    and fancies of the overwhelming majority of the members of a society
    or it is influenced by the decrees, dictates, and regulations of
    government.







    Examples of things that show the volatile nature of cultural and
    social norms are:



    The sale of wine and alcoholic beverages was strictly prohibited in
    the US all the way up to the early part of the 20th century. Soon
    after, it was declared to be legal. Social norms and government
    regulations is what helped in changing the way it was viewed. So is
    this a valid criterion for judging good and evil?
    Not long ago, homosexuality was considered an abomination in America
    and elsewhere. But now, the State of Massachusetts allows same-sex
    marriages, and other states are planning to pass legislation in
    support of same sex marriages. So is homosexuality good or evil?
    Which verdict is correct? The old one or the new one?
    Fornication and adultery were also considered intolerable. But
    nowadays, most people in our society encourage fornication and accept
    it as normal and praiseworthy behavior to the point that virginity is
    viewed with disdain.
    In the past, the institution of slavery and the sale of slaves were
    universally acknowledged as an acceptable practice. But today in most
    parts of the world it has been abolished and is looked upon as a
    practice and institution worthy of the most severe form of censure
    and rebuke. So which ruling is correct? The one that says that
    slavery is praiseworthy and justified or the one that says it is
    deplorable?



    These are just a few examples of how cultural and social norms change
    according to what people come to accept as being good or bad. So the
    criterion is merely what people come to accept or reject. If this is
    the case, then cultural and social norms cannot be the basis for
    determining whether or not a senior being married to a minor is an
    evil practice or a sin.



    This is the case, especially for those who hold the view that good is
    what brings you benefit and evil is what brings you harm. If this is
    the case, then rape, theft, and burglary would be good, since it
    would bring me benefit despite the fact that it would bring harm to
    my victims, in whose case these things would be considered evil from
    the victim's regard, since they bring harm.



    And even for people who believe in scripture, this idea should not be
    hard to understand, especially since all monotheistic scriptural
    religions believe that there was a time that God allowed marriage
    between brothers and sisters, a thing that is today considered to be
    incest. But for those who believe in scripture, this can be justified
    by the fact that God has the right to change the rules of right and
    wrong as he sees fit.



    So nothing is inherently evil, just as nothing is inherently good.
    God is the best judge of that, since it is He who created the world
    and all that is deemed good and evil within it.



    Another example is the permissibility of marriage between cousins.
    Despite the fact that no scripture forbids marriage between cousins,
    most people in the US look upon such a marriage as being incest. But
    where does this understanding come from? What criterion was used to
    arrive at the conclusion that this is an incestuous marriage?



    Similarly, almost every Muslim woman involved in a marriage of
    polygany has no desire to be a partner in it in spite of the fact
    that she knows its permissibility in Islam. But does that dislike
    make the act impermissible or a sin?



    Conclusion


    Cultural norms and customs cannot be used as the criterion for
    judging the rightness or wrongness of an action. And that includes
    the marriage between a senior and a minor, viz. the marriage of the
    Prophet Muhammad – may Allah bless and grant him peace – to the
    Mother of the Faithful, `Aisha – may Allah be pleased with her.



    Many times we cannot easily perceive the extent of our influence by
    cultural norms. And as people of scripture who base our lives on
    divine revelation, we may many times dislike a thing, even though God
    may not dislike it. And we may at times like a thing that God abhors.
    When we realize the dichotomy in our paradigms, it is our duty to
    correct these contradictions. Otherwise, what is the degree of our
    sincerity?



    And as people who judge by societal norms, we must also understand
    the volatile nature of those norms and the carnal bases of many of
    their incentives, and as such they cannot be used as a basis for
    judging between good and evil in our everyday lives. But only God has
    the right to forbid and allow. For He is the Creator of all, and the
    best knower of what is a benefit or harm for His creature.



    Abdullah bin Hamid Ali

    Imam, SCI Chester State Correctional Facility

    Chester, PA (USA)








    1 The legal definition of a pedophile doesn't apply to the Prophet –
    may Allah bless and grant him peace – and those who assail the
    Prophet's character with this accusation intentionally or
    unintentionally do so by taking advantage of the personal culturally
    and societal shaped biases of the western populous and their
    ignorance of the proper meanings of such terms.

    The American Psychiatric Association defines Pedophilia:



    A pedophile is a person who over at least a 6 month period has
    recurrent, intense sexually arousing fantasies, sexual urges, or
    behaviors involving sexual activity with a prepubescent child or
    children (age 13 years or younger). The fantasies, sexual urges, or
    behaviors cause clinically significant distress or impairment in
    social, occupational, or other important areas of functioning. The
    person is at least age 16 years and at least 5 years older than the
    child or children. Not to include an individual in late adolescence
    involved in an ongoing sexual relationship with a 12 or 13 year old
    (straight or gay). Individuals with pedophilia generally report an
    attraction to children of a particular age range. Some individuals
    prefer males, others prefer females, and some are aroused by both
    males and females. Pedophila involving female victims is reported
    more than pedophilia involving male victims.




    2 This is according to the soundest of reports. There are other
    reports and opinions that place her age a several years older prior
    to consummation.




    3 Some scholars hold the view that if a child prays or performs any
    of the religious burdens of Islam before reaching puberty, he/she is
    rewarded for it but not punished for abandoning it.




    4 What is odd is that one would argue that a child is too young to
    marry due to irresponsibility but that he/she is old enough to have
    sexual intercourse.




    5 The view of Abu Hanifa is that once a person reaches the age of 25,
    he/she is given full reign over his/her wealth regardless of the
    signs of carelessness and mismanagement unless the person is insane.




    6 Umm Ruwaman was `Aisha's mother.




    7 Meaning, that she panted from being out of breath.


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    Prophet Muhammad's (saw) Marriage to the mother of the Believers Aisha

    As-Salaamu-Alaikum

    Ustadh Abdullah bin Hamid Ali tackles one of the most
    controversial issues confronting Muslims today. Did the Prophet
    (saws) marry A'isha (ra) at the age of six and consumate the
    marriage at 9? What is the legal ruling in Islam on marriage to
    what would be considered today minor children? How does Ustadh
    Abdullah respond to the vile charge that the Prophet (saws) was a
    pedophile?

    Please read this article by for answers to these questions and
    more!

    For more articles from Ustadh Abdullah please go to our website:

    http://lamppostproductions.org

    You can also send your questions to Ustadh Abdullah at:

    http://groups.yahoo.com/group/Tariqul-Islam


    Was-Salaam Khalil Muhsin


    In Defense of My Beloved

    Since the atrocities of 9/11/01 the world has witnessed the
    increasingly malicious onslaught and attacks made by many followers
    of the Christian faith, in particular the Evangelicals,against
    Islam, Muslims, and The All-Merciful's beloved, Muhammad (may Allah
    bless and grant him peace.)

    The most vicious and malicious of those attacks directed against him
    has been the accusation that he was a pedophile[1], i.e. a child
    molester. This is due to the well-known fact that one of his
    wives, `Aisha (may Allah be pleased with her), was only 6 years of
    age when he contracted marriage to her, and she was only 92 when he
    consummated it.

    To date, there have been a number of defenses of our beloved
    Messenger focusing mainly on the fact that menstruation and puberty
    are signs of adulthood and accountability, and as a result the
    Prophet (pbuh) did nothing wrong in marrying such a young girl.

    But, attempting to justify what appears to be a gross and deplorable
    happening and engagement of a holy prophet (peace be upon all of
    them)to a people accustomed to only seeing good or evil from their
    own specific paradigm can be one of the most difficult tasks that the
    modern-day Muslim has on his/her shoulders.

    How do you justify a marriage occurring between a minor and a senior?
    How do you even justify the marriage between an 18-year-old woman and
    a 40, 50, or 60-year-old man?

    In this essay I'll attempt to present an argument to both Muslims and
    non-Muslims alike, which will hopefully be easier to digest than the
    mere argument about menstruation being the age when a girl/woman can
    give birth.

    But despite my attempts, the main objective is not to appease those
    who have rejected the faith, or even convince them. It is just to
    give a more balanced look at the topic, and to offer a number of
    important points to consider before one launches accusations of
    decadence and immorality at a Messenger of the Creator of the
    Universe.

    I pray that God will grant me the success in fully clarifying what
    others before have not been able to.



    The Age of Marriage in Islam


    Islam holds the view that prior to the age of puberty, no male or
    female child is subject to God's reward[3] or punishment for
    performing
    or abandoning any of the religious burdens. This also means that,as
    a general rule, a child who is pubescent can also execute or
    participate in a number of activities particular to adults who have
    reached the age of full maturity. This includes marriage.[4]

    Allah says, (And those of your women who are in despair over (the
    return of) monthly cycles if you (men) are in doubt, then their
    waiting periods (from divorce) are three lunar months, and the same
    is for those who don't have a monthly cycle)) [Talaq: 4].



    This verse indicates that it is permitted for young ladies who
    haven't reached puberty to marry. This is taken from Allah's
    statement (and the same is for those who don't have a monthly
    cycle)). In other words, the same waiting period of three lunar
    months after a divorce as assigned to women who have entered
    menopause is the same for those girls who haven't begun their
    menstrual cycles but are divorced.

    But despite this general rule and what even many Muslims generally
    misunderstand about the marriage of youths and what puberty
    indicates, this doesn't mean that a child is given the same degree of
    responsibility as full-grown adults.

    For instance, those who have not reached full maturity are not given
    full reign over their monetary transactions and contracts until they
    show that they are mature enough to manage their own wealth. Allah
    says,



    ((Give not unto the foolish (what is in) your (keeping of their)
    wealth, which Allah hath given you to maintain; but feed them and
    clothe them from it, and speak kindly unto them)) [Nisa: 5].


    He also says, ((Prove orphans till they reach the marriageable age;
    then, if ye find them of sound judgment, deliver over unto them their
    fortune)) [Nisa: 6].

    We learn from this that a child cannot independently initiate a
    contract before or after puberty without the authorization of its
    legal guardian or until they reach the age of full maturity unless
    they show signs of carelessness and mismanagement of their wealth. In
    this case, their expenditures will be limited and supervised even if
    they've reached full adulthood.[5]


    As for marriage, a child cannot initiate the contract on his/her own
    accord, but his/her guardian may do it as long as such a contract
    doesn't bring greater harm than benefit to the child.

    An example of a marriage when one is a minor that might bring more
    harm than benefit to the child is when the girl isn't physically fit
    enough to withstand the sexual thrust of a man.

    For this reason, many scholars hold the view that a minor girl can
    only be married whether before or after puberty if and only if she is
    developed enough to withstand a man's sexual thrust. If not, she
    cannot be married off. And the case of `Aisha was that she was fit
    for this, especially since she was raised in a society where
    womanhood was reached at a much earlier age than it is in many
    societies today.


    The Prophet's Marriage to `Aisha



    Imam Muslim reports on the authority of `Aisha (may Allah be pleased
    with her)that she said,

    "The Messenger of Allah (may Allah bless and grant him peace)
    married me at six years of age. And he consummated (the marriage)
    with me when I was nine years of age."

    As for the day the marriage was consummated, `Aisha relates the
    following:

    "Then we arrived in Medinah. And I fell extremely ill from fever for
    a month. Then, (when I improved) my hair had grown (back) to ear's
    length. Then Umm Ruwaman6 came to me while I was on a seesaw with my
    friends, and she called out (to me). So I went to her ?not knowing
    what she wanted with me. Then she took hold of my hand and sat me at
    the door. Then I said: `ehha ehha[7] until I caught my breath. Then
    she put me in a room, when suddenly (I saw) some of the women of the
    Ansar. They said: "With good, blessing, and good fortune." Then she
    handed me over to them. They washed my hair and beautified me. And
    nothing caught me by surprised but the sudden entrance of the
    Messenger of Allah (may Allah bless and grant him peace). Then they
    handed me over to him."


    `Aisha also said,

    "The Messenger of Allah (may Allah bless and grant him peace)
    married me in Shawwal. And he consummated with me in Shawwal. So
    which of the wives of Allah's messenger(may Allah bless and grant
    him peace) enjoyed more favor with him than I?"

    The Lessons Taken from This Marriage

    Based upon the aforementioned reports, we deduce the following
    lessons:

    Islam doesn't consider it a sin for a senior to marry a minor as long
    as such a marriage happens with the approval of the parents, and as
    long as such a marriage doesn't bring any harm on the girl.
    The Prophet's union with `Aisha was a marriage approved and witnessed
    by her parents. So there was no molestation involved. Never did the
    Prophet kiss, fondle, or touch her in any sexual fashion in a
    secluded area without the prior permission of her parents to marry
    her. As for molesters and pedophiles, their custom is to seek secrecy
    with minors in order to commit the offenses they customarily commit
    against minors. So the accusation of him being a pedophile is
    disproved.

    The Arabs around the Prophet (pbuh) didn't consider the marriage of a
    minor girl to a senior to be objectionable. What stresses this point
    is the general excitement displayed by `Aisha's mother and the women
    of the Ansar over the said union. Otherwise, the Prophet's staunchest
    enemies would have been the first to speak out against his doing as
    they objected to him marrying the ex-wife of his adopted son, Zayd.
    And since there was no objection, we know that he didn't do anything
    strange or out of the ordinary in their view.

    `Aisha also approved of her marriage to the Prophet ?may Allah bless
    and grant him peace, and didn't consider herself taken advantage of.
    This is shown through the fact that she boasted of her being married
    and losing her virginity in Shawwal, and using it as an indication
    that she was the most favored of his wives. And this statement was
    made after the Prophet's death when `Aisha had grown into a fully
    mature woman.


    Who or What is the Criterion for Defining Good and Evil?

    Now, after having a look at the reports about the marriage, a
    legitimate question for one to ask is, `What is wrong with a man in
    his fifties marrying a six or nine year old girl?' In other
    words, `Why is it a sin?' The next question would be, `Who or what
    determined it to be a sin?'

    As people of religion and scripture, Muslims, Jews, and Christians
    alike are supposed to be guided by the words of God. This means that
    if anything is a sin, it is because God said so.

    As people who don't take guidance from scripture, good and evil are
    judged based either on the rules defined by government and societal
    norms, or based on what we as individuals conjure up in our own minds
    to be good or evil. Many of us may even define good as `whatever
    brings me comfort and benefit' and evil as `whatever brings me grief,
    suffering, and harm.'

    So, again, the question, `Why is the marriage of a senior to a minor
    a sin?' Did God declare it to be a sin in either the Koran or the
    Bible? Unequivocally and absolutely not!

    If this is so, then why do Christians lambaste our beloved Prophet
    for marrying a minor? Did Jesus say it was a sin? Did Moses declare
    it to be a sin? Did David or Solomon declare it to be a sin? Did any
    of the Koranic or Biblical personages mention explicitly or
    implicitly that the marriage of a senior to a minor is a sin? The
    answers are obvious.

    Next, we move to the cultural basis for condemning our Prophet
    Muhammad (peace and blessings of Allah be upon him). Why is it a
    crime according to societal norms and common law for a senior to
    marry a minor?

    The response to this question is either for fear that the older man
    will take advantage of the innocence and naivety of the young girl or
    woman, or that it is just because this is something that we as a
    society don't usually do.

    If we accept the first justification that gives consideration to the
    welfare of the young woman or girl, we can all agree that this is a
    legitimate fear. So anytime it is feared that a young girl will be
    harmed from being in an intimate relationship with an older man or
    senior, measures should be taken to ensure that the young girl isn't
    harmed.

    But what if measures can be taken to ensure that she won't be harmed
    by such a relationship? Would it then be enough justification for
    such a marriage? What if the parents of the girl who take into
    consideration the good character and standing of the potential groom
    arrange the marriage?

    What if there are those who propose to the potential groom as opposed
    to him making the proposal or even overstepping his bounds by taking
    advantage of a moment of seclusion with the girl in order to molest
    her?

    So what true basis does anyone have to condemn Muhammad and accuse
    him of pedophilia or child molestation? There was no molestation
    involved. So he was not a pedophile.

    As for those who condemn such a marriage simply because it is not
    what most of us customarily do in our society, can we really consider
    custom and cultural norms to be a legitimate basis for condemnation?
    Consider the following:

    Cultural and social norms are not characterized by stability and
    permanence, and they change with the change of time. What is accepted
    in one time or place is not acceptable in another time or place.
    The final judge of the appropriateness and inappropriateness of a
    person's actions in cultural and social norms is the whims, lusts,
    and fancies of the overwhelming majority of the members of a society
    or it is influenced by the decrees, dictates, and regulations of
    government.

    Examples of things that show the volatile nature of cultural and
    social norms are:

    The sale of wine and alcoholic beverages was strictly prohibited in
    the US all the way up to the early part of the 20th century. Soon
    after, it was declared to be legal. Social norms and government
    regulations is what helped in changing the way it was viewed. So is
    this a valid criterion for judging good and evil?
    Not long ago, homosexuality was considered an abomination in America
    and elsewhere. But now, the State of Massachusetts allows same-sex
    marriages, and other states are planning to pass legislation in
    support of same sex marriages. So is homosexuality good or evil?
    Which verdict is correct? The old one or the new one?
    Fornication and adultery were also considered intolerable. But
    nowadays, most people in our society encourage fornication and accept
    it as normal and praiseworthy behavior to the point that virginity is
    viewed with disdain.
    In the past, the institution of slavery and the sale of slaves were
    universally acknowledged as an acceptable practice. But today in most
    parts of the world it has been abolished and is looked upon as a
    practice and institution worthy of the most severe form of censure
    and rebuke. So which ruling is correct? The one that says that
    slavery is praiseworthy and justified or the one that says it is
    deplorable?


    These are just a few examples of how cultural and social norms change
    according to what people come to accept as being good or bad. So the
    criterion is merely what people come to accept or reject. If this is
    the case, then cultural and social norms cannot be the basis for
    determining whether or not a senior being married to a minor is an
    evil practice or a sin.

    This is the case, especially for those who hold the view that good is
    what brings you benefit and evil is what brings you harm. If this is
    the case, then rape, theft, and burglary would be good, since it
    would bring me benefit despite the fact that it would bring harm to
    my victims, in whose case these things would be considered evil from
    the victim's regard, since they bring harm.

    And even for people who believe in scripture, this idea should not be
    hard to understand, especially since all monotheistic scriptural
    religions believe that there was a time that God allowed marriage
    between brothers and sisters, a thing that is today considered to be
    incest. But for those who believe in scripture, this can be justified
    by the fact that God has the right to change the rules of right and
    wrong as he sees fit.


    So nothing is inherently evil, just as nothing is inherently good.
    God is the best judge of that, since it is He who created the world
    and all that is deemed good and evil within it.

    Another example is the permissibility of marriage between cousins.
    Despite the fact that no scripture forbids marriage between cousins,
    most people in the US look upon such a marriage as being incest. But
    where does this understanding come from? What criterion was used to
    arrive at the conclusion that this is an incestuous marriage?

    Similarly, almost every Muslim woman involved in a marriage of
    polygany has no desire to be a partner in it in spite of the fact
    that she knows its permissibility in Islam. But does that dislike
    make the act impermissible or a sin?

    Conclusion

    Cultural norms and customs cannot be used as the criterion for
    judging the rightness or wrongness of an action. And that includes
    the marriage between a senior and a minor, viz. the marriage of the
    Prophet Muhammad ?may Allah bless and grant him peace ?to the
    Mother of the Faithful, `Aisha ?may Allah be pleased with her.

    Many times we cannot easily perceive the extent of our influence by
    cultural norms. And as people of scripture who base our lives on
    divine revelation, we may many times dislike a thing, even though God
    may not dislike it. And we may at times like a thing that God abhors.
    When we realize the dichotomy in our paradigms, it is our duty to
    correct these contradictions. Otherwise, what is the degree of our
    sincerity?

    And as people who judge by societal norms, we must also understand
    the volatile nature of those norms and the carnal bases of many of
    their incentives, and as such they cannot be used as a basis for
    judging between good and evil in our everyday lives. But only God has
    the right to forbid and allow. For He is the Creator of all, and the
    best knower of what is a benefit or harm for His creature.


    Abdullah bin Hamid Ali

    Imam, SCI Chester State Correctional Facility

    Chester, PA (USA)





    1 The legal definition of a pedophile doesn't apply to the Prophet ?
    br> may Allah bless and grant him peace ?and those who assail the
    Prophet's character with this accusation intentionally or
    unintentionally do so by taking advantage of the personal culturally
    and societal shaped biases of the western populous and their
    ignorance of the proper meanings of such terms.

    The American Psychiatric Association defines Pedophilia:



    A pedophile is a person who over at least a 6 month period has
    recurrent, intense sexually arousing fantasies, sexual urges, or
    behaviors involving sexual activity with a prepubescent child or
    children (age 13 years or younger). The fantasies, sexual urges, or
    behaviors cause clinically significant distress or impairment in
    social, occupational, or other important areas of functioning. The
    person is at least age 16 years and at least 5 years older than the
    child or children. Not to include an individual in late adolescence
    involved in an ongoing sexual relationship with a 12 or 13 year old
    (straight or gay). Individuals with pedophilia generally report an
    attraction to children of a particular age range. Some individuals
    prefer males, others prefer females, and some are aroused by both
    males and females. Pedophila involving female victims is reported
    more than pedophilia involving male victims.

    2 This is according to the soundest of reports. There are other
    reports and opinions that place her age a several years older prior
    to consummation.

    3 Some scholars hold the view that if a child prays or performs any
    of the religious burdens of Islam before reaching puberty, he/she is
    rewarded for it but not punished for abandoning it.

    4 What is odd is that one would argue that a child is too young to
    marry due to irresponsibility but that he/she is old enough to have
    sexual intercourse.

    5 The view of Abu Hanifa is that once a person reaches the age of 25,
    he/she is given full reign over his/her wealth regardless of the
    signs of carelessness and mismanagement unless the person is insane.

    6 Umm Ruwaman was `Aisha's mother.

    7 Meaning, that she panted from being out of breath.


    For more articles by Ustadh Abdullah please go to:
    http://LAMPPOSTPRODUCTIONS.ORG

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    Age of Ummul Momineen Aishah (r.a) and Blasphemy of our Prophet (s.a.w)

    Age of Ummul Momineen Aishah Tayibah radhiyAllahu 'anha from Sahih Bukhari

    Hadith No. 121

    Hadhrat ‘Aishah says,
    ‘When Nabi sallAllahu 'alayhi wasallam married me, I was 6 (sittah) years old and at the age of 9 years I entered the marital relationship with him and I remained in his (sallAllahu 'alayhi wasallam) nikah for 9 (tis’ah) years.’

    (Kitabun Nikah, chapter 21, volume 3, page 45)

    Hadith No. 938

    Ummul Momineen ‘Aishah radhiyAllahu 'anha says,
    ‘I was never jealous of a woman as I was of Khadijah radhiyAllahu 'anha though she had died three years before my marriage.’

    (Kitabul Adab, volume 3)

    Here we learn that Saiyidah Khadijah radhiyAllahu 'anha died in 10 nabawi. And Hadhrat ‘Aishah’s nikah fell three years afterwards i.e in 13 nabawi, exactly the year of emigration, a few days before emigration.
    According to the first hadith (121), Ummul Momineen were then 6 years old.

    Hadith No. 1078

    ‘Abdullah said, ‘Khadijah radhiyAllahu 'anha died three (3) years before the emigration. He (sallAllahu 'alayhi wasallam) waited for more or less two (2) years then he married Hadhrat ‘Aishah when she was six (6) years old. Then at the age of nine (9) years, she departed (to the house of Prophet).’

    (Kitabul Ambiya, volume 2)

    So Ummul Momineen were 6 years old, 2 years after Hadhrat Khadijah’s death (Hadith No. 1078), and they were 6 years old still after 3 years of Hadhrat Khaijah’s demise (Hadith No. 938).
    (SubhanAllah, unbelievable results)

    Hadith No. 2101

    Ummul Momineen said, ‘When I was small and used to play, in those days this verse revealed on Rasoolullah sallAllahu 'alayhi wasallam:
    Balis-sa’atu maou-‘idu hum…. and it was learnt by me.’

    (fadha’il-al-Quran, volume 2)

    This verse is from surah Al-Qamar and surah Al-Qamar descent in 5 nabawi. This is the chapter of lunar fissure (shaq-qul-qamar). At that time Saiyidah Siddiqah radhiyAllahu 'anha were so intelligent, that they learnt this verse.
    Now if at the time of her nikah which fell in either 10 or 12 or 13 nabawi, they were 6 years old then in 5 nabawi (lunar fissure) they were 1 year old or not even born. SubhanAllah!

    Hadith No. 1087

    Ummul Momineen radhiyAllahu 'anha says, ‘Since when I reached the age of discretion (understanding), I found my parents following Islam. There passed no day that Rasoolullah sallAllahu 'alayhi wasallam didn’t come to us in the morning and evening.’

    (Kitabul Ambiya, volume 2)

    Now we should learn when exactly a girl reaches the age of discretion. By coincidence we have learnt when Imam Bukhari reached this age.

    In the preface of ‘Fathul Bari’ (sharh Bukhari), it says:

    ‘Muhammad bin Waraq says, ‘I myself heard from Imam Bukhari. He said, “Allah granted me the fondness of learning hadith by rote when I was in maktab (school).” I asked, “When you had this desire, how old you were.”
    He said, “Ashara sineena aou aqalla” i.e. 10 years old or less than that.’

    This shows that Ummul Momineen reached the age of discretion in 5 nabawi so they were around 10 years old at that time.

    Tabari’s this statement verifies it that all the children of Nabi sallAllahu 'alayhi wasallam and Abu Bakr radhiyAllahu 'anhu were born before the apostleship (i.e. at the times of ignorance).

    These two narrations (Hadith No. 2101 and No. 1087) refute the first narration, No. 121).

    The Purpose of such Narrations

    It is obvious that through such narrations not only Ummul Momineen are slandered but the blasphemy of our Prophet sallAllahu 'alayhi wasallam is also meant.
    So Enemies of Islam today (christians and others) give our Prophet sallAllahu 'alayhi wasallam the name of a Paedophile (ma’azAllah).
    And it is too strange that the kuffar of the past i.e. the worst and contemporary enemies of our Holy Prophet sallAllahu 'alayhi wasallam, the mushrikeen of Makkah, jews and others have never been reported to give this name to our Holy Prophet sallAllahu 'alayhi wasallam.
    Doesn’t this knock at something in our heads?

    Certainly, there is no truth in this claim that our Prophet sallAllahu 'alayhi wasallam married Ummul Momineen ‘Aishah radhiyAllahu 'anha when they were 6 or 9 years old.

    At the same time do we have any example of the period of ignorance or the apostleship that Arab girls got married then at the age of 6 or 9?

    Or do we see today’s Arabia, where 6 or 9 year old girls are married?

    And the most important do we see any Hadith Scholar who marries a 6 or 9 year old girl, or loves to marry his daughter when she is 6 or 9 years old, in order to follow the Sunnah (maazAllah).

    Obviously all these questions have a Big NO, when answered.

    According to Mumtaz Begum who writes in her book ‘Aurat ka aayeli maqaam’ (Family status of a woman):

    ‘It has been proven by historical evidences that the age of Hadhrat Ayeshah radhiyAllahu 'anha, at the time of nikah, was at least 16 years and when departing to the house of Prophet sallAllahu 'alayhi wasallam, it was 19 years. Narrations in which the numbers of 6 and 9 are described, there the word of tens place (dahaai) has been omitted or is (deliberately) removed. That is to say, sittah ‘ashar (16) and tis’ah ‘ashar (19) are made only sittah (6) and tis’ah (9). And the following transmitters (muhadditheen) have transferred it to us with closed eyes.

    And on this basis the reasoning of scholars that from this narration, nikah of minor girls (of tender age) is justified, is totally absurd and nonsense. Not a single civilization in this world has allowed to play the game of sexuality with under age girls, then how Islam can permit that.’
    (Even animals abstain from such practise.
    But in such blasphemous narrations we believe as though they are the verses of the Book of Allah and keepy trying to interpret them unsuccessfully.)

    The writer has supplied some references in the foot note:

    Hadhrat ‘Aishah radhiyAllahu 'anha were ten (10) years younger than her sister Asma radhiyAllahu 'anha. Asma died in 73 hijri when her age was 100 years. In this way Asma radhiyAllahu 'anha was 27 or 28 at the time of emigration and Hadhrat ‘Aisha radhiyAllahu 'anha would be 17 or 18 years old.
    Ummul Momineen departed for the house of Prophet sallAllahu 'alayhi wasallam in 2 hijri. At that time they had reached the age of 19 or 20 years.

    (Mishkaat Asma-ar-rijaal - ‘Ayni sharh Bukhari, volume 8, page 96 – Iste’aab, volume 2, page 744)

    Moreover it is narrated that Hadhrat ‘Aishah radhiyAllahu 'anha were 5 years younger than Hadhrat Fatimah radhiyAllahu 'anha. When Hadhrat Fatimah radhiyAllahu 'anha died in 10 hijri, their age according to the famous quote was 30 years and according to Kalbi (Kazzab) 35 years.

    (Iste’aab, volume 2, page 752 – Asadul Ghabah, volume 4, page 773)

    So at the time of emigration, the age of Hadhrat ‘Aishah radhiyAllahu 'anha is found to be 15 or 20 years. When, 2 years later, their departure to the house of Prophet sallAllahu 'alayhi wasallam took place, they were 17 or 22 years old.

    (Aurat ka aayeli maqaam, page 173)

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    Critisising Imam Bukhari or anyone else

    One must admit that Imam Bukhari or any other scholars were mere human beings. And to err is human. So first of all when compared to the Respect and Honour of our Holy Prophet sallAllahu 'alayhi wasallam, a Muslim doesn’t care who becomes the target of criticism. But still one should have gracious presumptions towards Imam Bukhari or other eminent scholars, keeping in view that in old days books were not printed in the press but they were hand-written, and the Satanic-Sect has been active in every period to corrupt and infect the teachings of Islam. So this is not beyond doubt that conspiring-calligraphists (katib) directly or indirectly have caused Tampering with the words of such narrations as in this case the sittah ‘ashar (16) and tis’ah ‘ashar (19) have been tampered with sittah (6) and tis’ah (9). And the purpose is quite familiar; to destroy the character of our Holy Prophet sallAllahu 'alayhi wasallam in particular and of our mother ‘Aisha radhiyAllahu 'anha in general.

    A Question

    Do, as Muslims, we love the dignity of our Holy Prophet sallAllahu 'alayhi wasallam or we prefer the narrators of such traditions?

    ‘Arwah

    Such narrations appear to be either the saying of Ummul Momineen or ‘Arwah who is a taba’i and nephew of Ummul Momineen. If this is the statement of ‘Arwah, there is no religious status of that.

    Hashaam bin ‘Arwah

    Transmitting from ‘Arwah is his son Hashaam. All the confusion in this narration seems to be created by this Hashaam. His life has two stages:

    1. In Madinah
    2. In Iraq

    Madani period lasted till 131 hijri. In this period his most important student is Imam Malik who has taken many narrations in his Muwatta from him but this narration of nikah is not available in it (isn’t it surprising?).
    Imam Abu Hanifah is his student in the same period but he also didn’t transmit this narration anywhere.

    Hashaam’s second stage starts from 131 hijri. Till 131 hijri, he was undoubtedly thiqah (reliable) in everyone’s eyes and was the main character for Hadiths of Ummul Momineen but when in 131 hijri he spent 100,000 out of loan at his daughter’s wedding in a hope that he would receive financial aid from the Caliph of time and pay the debts. But it happened that the government of Banu Umaiyah came to an end and Banu ‘Abbas took over. Hashaam went to Baghdad with a world of expectations and begged Caliph Mansur but first the calph reproached him saying who asked him to spend such a huge amount of money but Hasham kept sticking to Mansur the skinflint. At last the caliph got rid of him with 1000. This was the first mental shock for Hashaam due to which he started delusion (mughaltah) in his narrations. He began to attribute those narrations to his father which he hadn’t heard from him.
    But in this hope that later he could get more amount from the caliph, he went back to Madinah. After a short stay he again started for Baghdad and this time he succeeded to get some amount and got back to Madinah. Probably to pay the debts he once again after sometime reached Baghdad and stayed there forever. He died the samewhere in Baghdad in 146 hijri. All the mess (confusion) in his narrations appeared on the land of Iraq. After coming to Iraq his memory was badly affected.

    Ya’qub bin Abi Shebah says:

    No narrations of him were denied but when he moved to Iraq, he described so many such narrations via his father Arwah, which the people of Madinah imagined disagreeable. While living in Madinah, Hashaam narrated only those hadiths which he had heard from his father but after reaching Iraq, he started describing those Mursal narrations (with second top link in the chain of narrations missing) attributing to his father which he had heard from others and hadn’t heard from his father. Therefore Hashaam’s those narrations which the people of Iraq transmit are not at all reliable.

    (Tehzib At-tehzib, volume 11, page 48)

    May Allah bless Hafiz Ibn Hajar, how beautiful word he has said with reference to Yaqub bin Abi Shebah that Hashaam’s those narrations are not reliable which the people of Iraq transmit from him.

    1. Hadhrat Aishah’s (radhiyAllahu 'anha) marriage consummation at the age of 9 and nikah at the age of 6 is narrated by the People of Iraq from Hashaam.

    2. The stories of Hadhrat Aishah’s (radhiyAllahu 'anha) playing with dolls are narrated by the People of Iraq from Hashaam.

    3. The story of magic (spell) on Rasoolullah sallAllahu 'alayhi wasallam is narrated by the People of Iraq from Hashaam.


    Yaqub bin Abi Shebah and Hafiz Ibn Hajar haven’t declared Bukhari and Muslim as an exception in his principle.

    Hafiz Dhahabi writes in the biography of Hasham:

    In the last part of his age, there appeared a variation (change) in his memory.

    Abul Hasan bin Alqataan claims:

    In the last part of his age, he started messing (mistakes) in Hadiths and isnaad (chains of narration).

    Hafiz ‘Aqeeli writes even this much:

    ﻩﺭﻣﻋ ﺭﺨ ﺍ ﻒﺮﺧ ﺪﻗ
    (He became foolish (doted) in the last part of his age.)

    Dhahabi writes in Meezan:

    His memory didn’t remain as excellent it was at the young age even in Iraq he described so many hadiths to people which he couldn’t deliver correctly.

    (Meezanul Ae’tedaal, volume 4, tarjumah Hashaam)

    Imam Malik who was one of Hashaam’s student and who had transmitted many narrations from Hashaam in his Muwatta, there was one period of him (Imam Malik) that in every matter he regarded Hashaam’s saying the last word but after reaching Iraq when Hashaam consecuted such memorable work, Imam Malik as well didn’t remain pleased with him anymore.

    Even that ‘Abdur Rahman bin Kharaash states:

    Imam Malik didn’t like him. He had objected him due to hadiths of the people of Iraq.

    And Ibn Hajar has stated till this degree that

    Due to Iraqi narrations, all the people of Madinah started objecting him.

    The Ghost

    The ghost of these 9 years hanunted Hashaam so badly that he made his wife also 9 years old.

    Dhahabi has narrated this story as Fatimah bint Almanzar was elder than her husband Hashaam and Hafiz Dhahabi while commenting on these words of Hashaam, has said that Fatimah was 13 years older in age than Hashaam that is when she entered the house of Hashaam as his wife at the age of 9, four (4) years were due for Hashaam to be born and since then Hashaam didn’t let anyone even to see the border of her cloth. I haven’t seen such a big Karaamat (miracle) till today. Elders have everything uncomparable. Not everyone can absorb it. After this disrespect, Dhahabi stated that when Fatimah entered the house of Hashaam, her age was 28 or 29. So Hashaam showed only this much miracle that he dropped ‘Two Tens’ from the ‘Tens Place’ making it 9.

    According to Hafiz Ibn Hajar, this mystery was solved by Hashaam himself with his tongue that

    My wife is 13 years older than me and this is why she has heard hadiths from her grand-mother Hadhrat Asma.

    What else we can say after all he is the narrator of Bukhari and Muslim, but we can say it with certainty that the weather of Iraq affected brains of quite high up people.
    Last edited by Debater; 31-12-04 at 04:35 PM.

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    Iraqi Narrators of Hishaam's Work

    Narrating the age of Ummul Momineen from Hishaam are strangely all from Kufah or Basrah. This narration is neither transmitted by any person from Madinah, or Makkah, or Syria or Egypt, rather not a single narrator from all Islamic countries transmits this except Iraq. Following are the people who transmit this story from Hishaam:

    Kufis

    Sufyan bin Sa’id Athauri (Kufah)
    Sufyan bin ‘Aeniyah (Kufah)
    ‘Ali bin Mas-her (Kufah)
    Abu Muawiyah Al-farid (Kufah)
    Wakee’ bin Al-Haraah (Kufah)
    Younus bin Bukayr (Kufah)
    Abu Salmah (Kufah)
    Hamaad bin Zayd (Kufah)
    ‘Abdah bin Sulayman (Kufah)

    Basris

    Hamaad bin Salmah (Basrah)
    Ja’far bin Sulayman (Basrah)
    Hamaad bin Sa’id (Basrah)
    Wahab bin Khalid (Basrah)

    Hishaam when moved to Iraq in 132 hijri, his age was 71 years and till this age there was no one in Madinah who could narrate this story from him.

    Now either Kufis fabricated this narration and attributed it to Hishaam or this is the result of Hishaam’s fantasies as he himself married 9 year old Fatimah bint Al-Manzar, four years before his own birth. This is such a magnificent historic work which no one on earth has been able to perform till today.

    I am sure the following saying of Hishaam, which he delivered during his life in Madinah, will make us all great fans of him:

    He said,

    When an Iraqi narrates 1000 hadiths to you, throw 990 of them on the ground and keep suspecting the rest of 10 as well.

    If we keep in view this quote from Hashaam, many problems will begin to solve all by themselves.

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    Ummul Momineen in Badr

    Imam Muslim in his Sahih has transmitted from Ummul Momineen ‘Aishah radhiyAllahu 'anha via ‘Arwah bin Zubayr that they (Ummul Momineen) say:

    Nabi Kareem sallAllahu 'alayhi wasallam departed for Badr, when he (sallAllahu 'alayhi wasallam) reached Harat-al-Ghareerah, a man came to him who was famous for his courage and bravery. Sahabah Kiraam (ridhwanullahe alayhim) got very happy seeing him. Coming closer he asked Nabi Kareem sallAllahu 'alayhi wasallam, ‘I have come to you in order to participate in the war alongwith you and I also suffer this hardship along with you.’, he (sallAllahu 'alayhi wasallam) asked, ‘Do you believe in Allah and His Messenger?’, he said, ‘No.’, he (sallAllahu 'alayhi wasallam) said, ‘Go back, I don’t need assistance from a polytheist.’

    Ummul Momineen say, ‘The man went back but when We reached Shajrah, the same guy came again, he (sallAllahu 'alayhi wasallam) asked him the same question that if he believed in Allah and His Messenger, he (the man) said, ‘No.’, he (sallAllahu 'alayhi wasallam) said, ‘I don’t require any polytheist for help.’, so the the man went back.

    Ummul Momineen say, ‘When We we reached the place of Baydaa, the same guy returned again. Nabi Kareem sallAllahu 'alayhi wasallam asked him the same question ‘Do you believe in Allah and His Messenger?’, he (the man) said, ‘Yes.’, he (sallAllahu 'alayhi wasallam) said, ‘Ok then, come on.’

    (Sahih Muslim, volume 2, page 118)

    May Allah bless Imam Muslim who has presented this narration with such an excellent Sanad that no subversive mind can point finger on any narrator of this narration. He has proven through this incident that Ummul Momineen herself was present in Ghazwah of Badr and she came into the marriage with the Prophet sallAllahu 'alayhi wasallam in 1 hijri and remained in marriage for 10 years and what the 9 years of married life is mentioned in Hishaam's narration is not correct.

    Imam Muslim has proven that Ummul Momineen were not fond of playing with dolls but their favourite hobby was to play with swords rather they were brought up by the sword itself. The girl watching the play of swords doesn’t play with dolls. This playing with dolls is the tradition of ‘Ajamis (Non-Arabs) and not the Arabic custom. These Iraqi narrators want to buy their own women’s culture at the door of Ummul Momineen. And probably the purpose in view would be to level the way saying what understanding would be of Quran and Sunnah by a girl who had passed her time playing with dolls.

    We conclude from this hadith of Imam Muslim that Ummul Momineen Hadhrat Aishah radhiyAllahu 'anha were present at the Ghazwah of Badr and they are the only one from women who are Badriyah.

    Hadhrat Umar radhiyAllahu 'anhu when prescribed stipend (subsistence allowance) in his caliphate, the allowances for Badrayn were more than for Non-Badrayn, and the allowance prescribed for Hadhrat ‘Aishah radhiyAllahu 'anha was more than for other mothers of believers. And this certainly is an evidence which goes in favour of her participating in Badr and this honour was not with any other mother of believers not to speak of any other woman on earth.

    Moreover this should be noted that women who participated in war had many responsibilities, collecting the injoured from battlefield, their medical aid, giving drinking water to the mujahideen and injoured, even supplying arms if required. Obviously this is beyond practice that a 9 year old girl should serve in the battlefield.

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    Ummul Momineen in Uhud

    Rasoolullah sallAllahu 'alayhi wasallam had the insight of what would happen in Ghazwah of Uhud that is why he (sallAllahu 'alayhi wasallam) didn’t permit boys of aged 14 to participate in the war. Among those underaged boys were included Hadhrat Samrah bin Jundub, Hadhrat Baraa bin ‘Aazib, Hadhrat Anas bin Malik, Hadhrat Zayd bin Thabit and Hadhrat ‘Abdullah bin ‘Umar (ridhwanullahe alayhim ajma’een) even Ibn Umar radhiyAllahu 'anhu says,

    I was not allowed to participate in Ghazwah of Uhud because my age was 14 years then and the first Ghazwah in which I participated was Ghazwah of Khandaq (Ahzab).’

    So the at least age to fight a war is 15 years even some Imams (religious leaders) and fuqaha (Muslim jursits), due to this narration of Ibn Umar radhiyAllahu 'anhu, have described the age of puberty to be at least 15 years.

    Now the thing to ponder is that if Rasoolullah sallAllahu 'alayhi wasallam announced the least age to participate in this Ghazwah to be 15 years, how it is possible that a minor aged girl should be allowed to enter this Ghazwah.

    As I have mentioned before the responsibilities of the women who participated in wars included collecting the injoured from battlefield, medical aids, giving away drinking water even supplying arms if required. Obviously this is not easy for any woman to perform these duties not to mention 9 or 10 year old girls.

    A woman can perform these serious jobs only when she is familiar with some logistic requirements and if required she must be able to defend her ownself even she should be this much courageous to enter the battlefield depending on the circumstances.

    Umm ‘Ammarah radhiyAllahu 'anha

    In this Ghazwah Umm ‘Ammarah radhiyAllahu 'anhu was amongst those who were defending the Holy Prophet sallAllahu 'alayhi wasallam. That day she received 17 wounds on her body. Rasoolullah sallAllahu 'alayhi wasallam had her dressing done in his own supervision.

    She fought with Ibn Qummiyah who attacked Rasoolullah sallAllahu 'alayhi wasallam with the stone. She was attacking him with a stick and he was striking back with a sword. Even that with her strike he fell down and his head broke, on which my Nabi sallAllahu 'alayhi wasallam started laughing.

    She participated in the War of Yamamah against Muselmah Kazzab and had a regular fight in which she received 12 wounds to the extent that her hands lost functioning in this war.

    Women who didn’t participate regularly in the war, were also armed.

    Umm Saleem (or Sulaym) radhiyAllahu 'anha

    Ibn Sa’d narrates that on the day of Uhud, Umm Saleem radhiyAllahu 'anhu had a dagger.

    Hadhrat Anas radhiyAllahu 'anhu states that

    In the war of Hunayn, Umm Saleem was holding a dagger. Abu Talha radhiyAllahu 'anhu said, ‘Ya Rasoolullah sallAllahu 'alayhi wasallam, this is Umm Saleem and she holds a dagger.’. When Umm Saleem radhiyAllahu 'anha heard, she said, ‘Ya Rasoolullah sallAllahu 'alayhi wasallam, I keep this dagger with me in order to tear the belly of a kafir who should come close to me.’

    (Tabqaat Ibn Sa’d, volume 8, page 425)

    This detail explains that participation in a Ghazwah or war is not the job of a small girl and then Hadhrat Umm Saleem radhiyAllahu 'anha who is the mother of Hadhrat Anas radhiyAllahu 'anhu, is a mature aged and experienced (in life) woman and participated in many Ghazwaat along with Rasoolullah sallAllahu 'alayhi wasallam.

    Our Mother, Saiyidah ‘Aishah, Siddeeqah of the Universe radhiyAllahu 'anha

    We have proven above that Ummul Momineen took her part in Ghazwah of Badr as a woman. And they were active along with Umm Saleem radhiyAllahu 'anha in Ghazwah of Uhud as well.

    Hadhrat Anas radhiyAllahu 'anhu says,

    I saw ‘Aishah bint Abi Bakr and Umm Saleem (radhiyAllahu ‘anhuma), they had their legs of trousers raised and the back of their shank were visible to me. Both of them had water skins lifted and gave mujahideen water to drink, then went back to fill them again and supply mujahideen with water to drink.

    (Bukhari, volume 1, page 403)

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    Quote Originally Posted by The Strategist
    Islamic injunctions as established by the Prophet are valid till the Day of Judgement. Islam not only allows an early marriage between the opposite sexes but encourages it.

    Girls in the West, whether the laws permit them or not, are sexually active much earlier than the permitted marriage age, usually 18 in most countries. Islam recognised this 1400 plus years ago and permits an early marriage now as it did then.
    This reply is almost 3 years old but I preserve my right to respond to it.
    I want to know what the meaning of an 'early marriage' is.
    How early in fact?

    And I am also interested to know where in Quran or Sunnah, early marriages (as early as 6 years of age) is allowed and encouraged.

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    Quote Originally Posted by Peace
    ASA Muawiyah,

    So you agree with Prof. Ausaf Ali that the Shari'ah ruling regarding marriage at the age of 9 needs changing!

    Quote from the article by Dr. Ausaf Ali:

    "There is an authentic Hadith of the Prophet (PBUH) (in Shu'ab al Iman) that the father ought to marry his son at puberty and his daughter at the age of 12. Because if he fails to do so, then if the son and/or the daughter commit the sin (of premarital sex), "the guilt of that rests upon the father."

    "Shariah lays down the age of nine years as the age of maturity for women. Our question in our new environment in America is:
    Notwithstanding the Sunnah of the Prophet (PBUH) and the historical practice in Muslim countries, should we insist on enforcing the demand of the Prophet of marrying the Muslim boys and girls at 12 or 13 years of age?"
    What is the authenticity of this hadith?

    How many Islamic/Hadith Scholars have married their sons and daughters at the age of 12 or 13 in THIS WORLD? (to follow the Prophet)

    How many of them have married their daughters at the age of 6 or 9?

  39. #118
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    times change, i dont think any muslim in the west would marry off children as young as 12 or 13.
    Please Re-update your Signature

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    Quote Originally Posted by mr epistemology
    salaam alaykum

    i think there may be a difference amost the shia scholars about the age of ayesha's marrige. correct me if i am wrong.

    some of the learned people i have spoken to have said that those narrations are fabrications.

    what surprises me is the reactin by some of those who coinsider sahih muslim and bukhari 100% sahih. why not stick to your beliefs regarding those narrations that say she was 6 years old?


    here in the west teenagers get physicaly mature before they get mentally mature. why? coould it be their lifestyle or food??

    how do you think we should solve this problem? because if they are mentally imature to get married but they physically mature to commit sin.
    Shias have the same beliefs about Hadhrat Fatimah that she was married at the age of 6 or 9.

    About Bukhari or Muslim what do you think they should do to the narrations which prove that she was not 6 or 9 years old at the time of her marriage?

    I don't know at what age teenagers get physically mature in the west but I know that they don't get married at the age of 6 or 9. (same situation in the east)

  41. #120

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    Quote Originally Posted by ys333
    times change, i dont think any muslim in the west would marry off children as young as 12 or 13.
    But I can't see any instances of such marriages in the past as well.

 

 

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