Five-year-old Haleema Bibi and eight-year-old Ayesha married: Islam in action in Pakistan


A disturbing case of child marriage in Islam in action has been found out a village of Abbottabad district in Pakistan, where two minor girls,
Five-year-old Haleema Bibi and eight-year-old Ayesha  have been given in marriage to 23-year-old Arshad and 15-year-old Hamayun  by a group if Islamic elders of the area.  Uncle of the girls, Muhammad Sabir, said that the after marriage the couple has settled in Karachi since then. He said a group of elders of the village arranged the marriage on January 19th.  Abbottabad Islamic cleric Maulana Abdul Wajid took had administered the Nikah or marriage of the minor girls on the orders of the jirga or tribe. The Muslim cleric said the issue must not be highlighted in media at national level or international level and that it’s the duty of us(muslims) to hide it. Muhammad Farooq, one of the members of the Tribe, confessed that such an incident had occurred. “Everything was done according to Islamic customs and traditions Farooq said while defending the marriage “The matter has been settled and there is nothing in it now,” he added.

 

 

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13 Comments

  1. You can marry (and divorce) little girls who have not yet reached menstruation age.

    Our prophet married Ayesha at age 6 to comply with this aya. However due to her tender age he had to restrict himself to thighing before she reached age of 9.

    Thighing is defined by Islamic scholar Khomeini in “Tahrirolvasyleh” fourth volume, Darol Elm, Gom, Iran, 1990 as follows:

    “Thighing is a means for an adult male to enjoy a young girl who is still in the age of weaning; meaning to place his penis between her thighs, and to kiss her.”

    The following is from a committee of muslim ulema answering the question:
    “the Prophet, the peace of Allah be upon him, practiced “thighing” of Aisha – the mother of believers – may Allah be pleased with her.”
    After a life time of mental and physical abuse the Muslim women’s reward is to be sent to hell for all eternity.

  2. Child marriage is a violation of human rights, compromising the development of girls and often resulting in early pregnancy and social isolation it is an evil found mostly in Islamic countries, awareness and education is one way to eradicate this social evil. Every year, three million girls and women are subjected to genital mutilation/cutting, a dangerous and potentially life-threatening procedure that causes unspeakable pain and suffering. Not only is it practiced among Muslim communities in Africa and the Middle East, but also in Muslim immigrant communities throughout the world.

  3. Adopting and enforcing strong laws protecting children, overseeing government activity, allocating financial resources, raising awareness and providing advocacy are what congress and senate an do to help alleviate children’s suffering in the Muslim world.

  4. Research into early marriage has tended to concentrate on its impact on reproductive health, school drop-out and rising population figures, and there has been little examination of the practice as a human rights violation in itself.

  5. This case is so similar to the incident that shocked the world community,
    Coming of age was a painful experience for the three Khan sisters. They discovered they’d been promised in marriage to their enemies when they were children, a practice in Pakistan known as vani. “When we grew up we came to know that a great injustice had been done to us,” says Abda Khan, now 18.
    “Vani is equal to a murder. If we were to marry those boys, it would be the same as killing us.”
    Vani is a tribal custom in which blood feuds are settled with forced marriages. The bride spends her life paying for the crime of her male relatives. “She’s just like a slave in their house,” says
    community activist Zia-Ullah Khan, “because she comes from the enemy’s family, and the people took vani to compensate their revenge. They try to give pain to the girl and her family members.”
    No one knows how many women suffer this fate in Pakistan, but anecdotal evidence suggests a lot. Few resist it. That is why anti-vani campaigners see the Khan sisters of Sultanwala in Punjab province as so important they hope their refusal will set a precedent for others.
    “When this case appeared, 20 to 30 other people approached us, and they are waiting for the outcome,” says Mr Khan. “This is a test case.” Vani brides The story began 14 years ago, with the girls’ uncle, Mohammed Iqbal Khan. He killed his cousin and went into hiding to escape a
    death sentence. Eventually a tribal council offered to pardon him – in exchange for the vani of his daughter and four nieces.”When I refused the people there told me you cannot escape,” he says, “they told me it is better to save your skin, otherwise you will be murdered. It was only
    because of fear that I agreed.” It is an ever present fear, as the rival family lives next door.
    The houses are in compounds surrounded by brick walls, and a road about six metres wide divides the two enemies. Mohammed Aslam Khan is the uncle of the man that Mohammed Iqbal killed. His son is betrothed to one of the brides. He is a man with fiery eyes and a shock of windswept white hair and is eager to tell his story. It is very clear to him who is the guilty party, and what will happen if the vani agreement is not upheld. “They have betrayed us, they have insulted our honour,” he says. “According to our culture the girls are already our daughters-in-law. If they do not come to our homes, the two families will start fighting again and more
    than 200 people will die.” His demand for tribal justice clashes with the law – the government banned vani earlier this year. At gunpoint But it is a ban which critics say is not being
    enforced by the police, and Zia-Ullah Khan has gone to the district police station to find out why.
    According to the police chief, Zarit Kiyani, the law punishes both the takers and the givers of vani brides. “The girls could come to us,” he says. “If they are being married against their will, if they have any complaints against their parents, they could come here.” “That is impossible,” counters Mr Khan, “no girl will come to the police and say go and arrest my parents.”
    This is especially so for the Khan sisters. Their father, Jehan Khan Niazi, is their strongest
    supporter. He says he agreed to the vani at gunpoint, but has moved his daughters away from the village so they could get an education. “They stand against this because they are educated,”
    he says. “Illiterate girls cannot understand and express themselves. My daughters are innocent, why should I infringe on their rights and their demands.” Suicide threat Abda and her sisters are indeed armed with a weapon rare for women in this conservative area, and they are using it to fight a campaign. “If we do not take this step the government would not act,” says Amna, who is doing a masters degree in English Literature. “We want the authorities to solve our problem, and the media should raise awareness. It will be a long struggle, but if we get justice, so will other women.”The sisters do not know whether they will be successful. They do know they would not give in. “If the government does not help us, we will commit suicide,” says Abda. “We will burn ourselves alive to protest vani. I know this is prohibited by Islam, but so is vani, and God
    will forgive us.” The sisters say they have law, religion and family on their side. What they have against them is the weight of tradition, tribe and patriarchy. Much depends on whose justice will prevail.

  6. Muhammad was a pedophile so as true blue Muslims they are only bound to follow the pedophile
    http://www.answering-islam.org/Silas/childbrides.htm

  7. Muslims never cease to amuse me with their mentality and way of life. And to think that all of this is a commandment from some god. Their god allows them to abuse and molest children, rape captured women, take slaves, kill apostates, etc. Come on Muslims, wake up. How can Islam be a religion of a true god?

  8. Islam destroys life in more ways than just the gun…

  9. “It is important we have the right to marry our girls young so there is no risk of pregnancy outside marriage. It is to preserve the purity of our girls,” said Usman, an 84-year-old man from the village of Yammaw Fulani, who married a 14-year-old girl four years ago. “We will never accept this law,” he said.

    You don’t have to accept it, you pervert, you just have to obey it.

  10. All you are yet again fooled by an Muslim,it just shows how easy it is to esteblish and have lavish life as you easily get scared, wake up and have some courage,go and at least talk to a muslim and not an opostate,who without a daught will only give the untrue, side of Islam, the biggest lie from these people is the real age of Ayshia the wife of prophet,

    Was Ayesha A Six-Year-Old Bride?

    The Ancient Myth Exposed

    by T.O. Shanavas

    A Christian friend asked me once, “Will you marry your seven year old daughter to a fifty year old man?” I kept my silence. He continued, “If you would not, how can you approve the marriage of an innocent seven year old, Ayesha, with your Prophet?” I told him, “I don’t have an answer to your question at this time.” My friend smiled and left me with a thorn in the heart of my faith. Most Muslims answer that such marriages were accepted in those days. Otherwise, people would have objected to Prophet’s marriage with Ayesha.

    However, such an explanation would be gullible only for those who are naive enough to believe it. But unfortunately, I was not satisfied with the answer.

    The Prophet was an exemplary man. All his actions were most virtuous so that we, Muslims, can emulate them. However, most people in our Islamic Center of Toledo, including me, would not think of betrothing our seven years daughter to a fifty-two year-old man. If a parent agrees to such a wedding, most people, if not all, would look down upon the father and the old husband.

    In 1923, registrars of marriage in Egypt were instructed not to register and issue official certificates of marriage for brides less than sixteen and grooms less than eighteen years of age. Eight years later, the Law of the Organization and Procedure of Sheriah courts of 1931 consolidated the above provision by not hearing the marriage disputes involving brides less than sixteen and grooms less than eighteen years old. (Women in Muslim Family Law, John Esposito, 1982). It shows that even in the Muslim majority country of Egypt the child marriages are unacceptable.

    So, I believed, without solid evidence other than my reverence to my Prophet, that the stories of the marriage of seven-year-old Ayesha to 50-year-old Prophet are only myths. However, my long pursuit in search of the truth on this matter proved my intuition correct. My Prophet was a gentleman. And he did not marry an innocent seven or nine year old girl. The age of Ayesha has been erroneously reported in the hadith literature. Furthermore, I think that the narratives reporting this event are highly unreliable. Some of the hadith (traditions of the Prophet) regarding Ayesha’s age at the time of her wedding with prophet are problematic. I present the following evidences against the acceptance of the fictitious story by Hisham ibn ‘Urwah and to clear the name of my Prophet as an irresponsible old man preying on an innocent little girl.

    EVIDENCE #1: Reliability of Source

    Most of the narratives printed in the books of hadith are reported only by Hisham ibn `Urwah, who was reporting on the authority of his father. First of all, more people than just one, two or three should logically have reported. It is strange that no one from Medina, where Hisham ibn `Urwah lived the first 71 years of his life narrated the event, despite the fact that his Medinan pupils included the well-respected Malik ibn Anas. The origins of the report of the narratives of this event are people from Iraq, where Hisham is reported to have shifted after living in Medina for most of his life.

    Tehzibu’l-Tehzib, one of the most well known books on the life and reliability of the narrators of the traditions of the Prophet, reports that according to Yaqub ibn Shaibah: “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, Dar Ihya al-turath al-Islami, 15th century. Vol 11, p. 50).

    It further states that Malik ibn Anas objected on those narratives of Hisham which were reported through people in Iraq: “I have been told that Malik objected on those narratives of Hisham which were reported through people of Iraq” (Tehzi’b u’l-tehzi’b, Ibn Hajar Al-`asqala’ni, Dar Ihya al-turath al-Islami, Vol.11, p. 50).

    Mizanu’l-ai`tidal, another book on the life sketches of the narrators of the traditions of the Prophet reports: “When he was old, Hisham’s memory suffered quite badly” (Mizanu’l-ai`tidal, Al-Zahbi, Al-Maktabatu’l-athriyyah, Sheikhupura, Pakistan, Vol. 4, p. 301).

    CONCLUSION: Based on these references, Hisham’s memory was failing and his narratives while in Iraq were unreliable. So, his narrative of Ayesha’s marriage and age are unreliable.

    CHRONOLOGY: It is vital also to keep in mind some of the pertinent dates in the history of Islam:

    * pre-610 CE: Jahiliya (pre-Islamic age) before revelation
    * 610 CE: First revelation
    * 610 CE: AbuBakr accepts Islam
    * 613 CE: Prophet Muhammad begins preaching publicly.
    * 615 CE: Emigration to Abyssinia
    * 616 CE: Umar bin al Khattab accepts Islam
    * 620 CE: Generally accepted betrothal of Ayesha to the Prophet
    * 622 CE: Hijrah (emigation to Yathrib, later renamed Medina)
    * 623/624 CE: Generally accepted year of Ayesha living with the Prophet

    EVIDENCE #2: The Betrothal

    According to Tabari (also according to Hisham ibn ‘Urwah, Ibn Hunbal and Ibn Sad), Ayesha was betrothed at seven years of age and began to cohabit with the Prophet at the age of nine years.

    However, in another work, Al-Tabari says: “All four of his [Abu Bakr’s] children were born of his two wives during the pre-Islamic period” (Tarikhu’l-umam wa’l-mamlu’k, Al-Tabari (died 922), Vol. 4, p. 50, Arabic, Dara’l-fikr, Beirut, 1979).

    If Ayesha was betrothed in 620 CE (at the age of seven) and started to live with the Prophet in 624 CE (at the age of nine), that would indicate that she was born in 613 CE and was nine when she began living with the Prophet. Therefore, based on one account of Al-Tabari, the numbers show that Ayesha must have born in 613 CE, three years after the beginning of revelation (610 CE). Tabari also states that Ayesha was born in the pre-Islamic era (in Jahiliya). If she was born before 610 CE, she would have been at least 14 years old when she began living with the Prophet. Essentially, Tabari contradicts himself.

    CONCLUSION: Al-Tabari is unreliable in the matter of determining Ayesha’s age.

    EVIDENCE # 3: The Age of Ayesha in Relation to the Age of Fatima

    According to Ibn Hajar, “Fatima was born at the time the Ka`bah was rebuilt, when the Prophet was 35 years old… she was five years older that Ayesha” (Al-isabah fi tamyizi’l-sahabah, Ibn Hajar al-Asqalani, Vol. 4, p. 377, Maktabatu’l-Riyadh al-haditha, al-Riyadh, 1978).

    If Ibn Hajar’s statement is factual, Ayesha was born when the Prophet was 40 years old. If Ayesha was married to the Prophet when he was 52 years old, Ayesha’s age at marriage would be 12 years.

    CONCLUSION: Ibn Hajar, Tabari an Ibn Hisham and Ibn Humbal contradict each other. So, the marriage of Ayesha at seven years of age is a myth.

    EVIDENCE #4: Ayesha’s Age in relation to Asma’s Age

    According to Abda’l-Rahman ibn abi zanna’d: “Asma was 10 years older than Ayesha (Siyar A`la’ma’l-nubala’, Al-Zahabi, Vol. 2, p. 289, Arabic, Mu’assasatu’l-risalah, Beirut, 1992).

    According to Ibn Kathir: “She [Asma] was elder to her sister [Ayesha] by 10 years” (Al-Bidayah wa’l-nihayah, Ibn Kathir, Vol. 8, p. 371, Dar al-fikr al-`arabi, Al-jizah, 1933).

    According to Ibn Kathir: “She [Asma] saw the killing of her son during that year [73 AH], as we have already mentioned, and five days later she herself died. According to other narratives, she died not after five days but 10 or 20, or a few days over 20, or 100 days later. The most well known narrative is that of 100 days later. At the time of her death, she was 100 years old.” (Al-Bidayah wa’l-nihayah, Ibn Kathir, Vol. 8, p. 372, Dar al-fikr al-`arabi, Al-jizah, 1933)

    According to Ibn Hajar Al-Asqalani: “She [Asma] lived a hundred years and died in 73 or 74 AH.” (Taqribu’l-tehzib, Ibn Hajar Al-Asqalani, p. 654, Arabic, Bab fi’l-nisa’, al-harfu’l-alif, Lucknow).

    According to almost all the historians, Asma, the elder sister of Ayesha was 10 years older than Ayesha. If Asma was 100 years old in 73 AH, she should have been 27 or 28 years old at the time of the hijrah.

    If Asma was 27 or 28 years old at the time of hijrah, Ayesha should have been 17 or 18 years old. Thus, Ayesha, being 17 or 18 years of at the time of Hijra, she started to cohabit with the Prophet between at either 19 to 20 years of age.

    Based on Hajar, Ibn Katir, and Abda’l-Rahman ibn abi zanna’d, Ayesha’s age at the time she began living with the Prophet would be 19 or 20. In Evidence # 3, Ibn Hajar suggests that Ayesha was 12 years old and in Evidence #4 he contradicts himself with a 17 or 18-year-old Ayesha. What is the correct age, twelve or eighteen?

    CONCLUSION: Ibn Hajar is an unreliable source for Ayesha’s age.

    EVIDENCE #5: The Battles of Badr and Uhud

    A narrative regarding Ayesha’s participation in Badr is given in the hadith of Muslim, (Kitabu’l-jihad wa’l-siyar, Bab karahiyati’l-isti`anah fi’l-ghazwi bikafir). Ayesha, while narrating the journey to Badr and one of the important events that took place in that journey, says: “when we reached Shajarah”. Obviously, Ayesha was with the group travelling towards Badr. A narrative regarding Ayesha’s participation in the Battle of Uhud is given in Bukhari (Kitabu’l-jihad wa’l-siyar, Bab Ghazwi’l-nisa’ wa qitalihinna ma`a’lrijal): “Anas reports that on the day of Uhud, people could not stand their ground around the Prophet. [On that day,] I saw Ayesha and Umm-i-Sulaim, they had pulled their dress up from their feet [to avoid any hindrance in their movement].” Again, this indicates that Ayesha was present in the Battles of Uhud and Badr.

    It is narrated in Bukhari (Kitabu’l-maghazi, Bab Ghazwati’l-khandaq wa hiya’l-ahza’b): “Ibn `Umar states that the Prophet did not permit me to participate in Uhud, as at that time, I was 14 years old. But on the day of Khandaq, when I was 15 years old, the Prophet permitted my participation.”

    Based on the above narratives, (a) the children below 15 years were sent back and were not allowed to participate in the Battle of Uhud, and (b) Ayesha participated in the Battles of Badr and Uhud

    CONCLUSION: Ayesha’s participation in the Battles of Badr and Uhud clearly indicates that she was not nine years old but at least 15 years old. After all, women used to accompany men to the battlefields to help them, not to be a burden on them. This account is another contradiction regarding Ayesha’s age.

    EVIDENCE #6: Surat al-Qamar (The Moon)

    According to the generally accepted tradition, Ayesha was born about eight years before hijrah. But according to another narrative in Bukhari, Ayesha is reported to have said: “I was a young girl (jariyah in Arabic)” when Surah Al-Qamar was revealed (Sahih Bukhari, kitabu’l-tafsir, Bab Qaulihi Bal al-sa`atu Maw`iduhum wa’l-sa`atu adha’ wa amarr).

    Chapter 54 of the Quran was revealed eight years before hijrah (The Bounteous Koran, M.M. Khatib, 1985), indicating that it was revealed in 614 CE. If Ayesha started living with the Prophet at the age of nine in 623 CE or 624 CE, she was a newborn infant (sibyah in Arabic) at the time that Surah Al-Qamar (The Moon) was revealed. According to the above tradition, Ayesha was actually a young girl, not an infant in the year of revelation of Al-Qamar. Jariyah means young playful girl (Lane’s Arabic English Lexicon). So, Ayesha, being a jariyah not a sibyah (infant), must be somewhere between 6-13 years old at the time of revelation of Al-Qamar, and therefore must have been 14-21 years at the time she married the Prophet.

    CONCLUSION: This tradition also contradicts the marriage of Ayesha at the age of nine.

    EVIDENCE #7: Arabic Terminology

    According to a narrative reported by Ahmad ibn Hanbal, after the death of the Prophet’s first wife Khadijah, when Khaulah came to the Prophet advising him to marry again, the Prophet asked her regarding the choices she had in mind. Khaulah said: “You can marry a virgin (bikr) or a woman who has already been married (thayyib)”. When the Prophet asked the identity of the bikr (virgin), Khaulah mentioned Ayesha’s 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 without conjugal experience prior to marriage, as we understand the word “virgin” in English. Therefore, obviously a nine-year-old girl is not a “lady” (bikr) (Musnad Ahmad ibn Hanbal, Vol. 6, p. .210, Arabic, Dar Ihya al-turath al-`arabi, Beirut).

    CONCLUSION: The literal meaning of the word, bikr (virgin), in the above hadith is “adult woman with no sexual experience prior to marriage.” Therefore, Ayesha was an adult woman at the time of her marriage.

    EVIDENCE #8. The Qur’anic Text

    All Muslims agree that the Quran is the book of guidance. So, we need to seek the guidance from the Quran to clear the smoke and confusion created by the eminent men of the classical period of Islam in the matter of Ayesha’s age at her marriage. Does the Quran allow or disallow marriage of an immature child of seven years of age?

    There are no verses that explicitly allow such marriage. There is a verse, however, that guides Muslims in their duty to raise an orphaned child. The Quran’s guidance on the topic of raising orphans is also valid in the case of our own children. The verse states: “And make not over your property (property of the orphan), which Allah had made a (means of) support for you, to the weak of understanding, and maintain them out of it, clothe them and give them good education. And test them until they reach the age of marriage. Then if you find them maturity of intellect, make over them their property…” (Quran, 4:5-6).

    In the matter of children who have lost a parent, a Muslim is ordered to (a) feed them, (b) clothe them, (c) educate them, and (d) test them for maturity “until the age of marriage” before entrusting them with management of finances.

    Here the Quranic verse demands meticulous proof of their intellectual and physical maturity by objective test results before the age of marriage in order to entrust their property to them.

    In light of the above verses, no responsible Muslim would hand over financial management to a seven- or nine-year-old immature girl. If we cannot trust a seven-year-old to manage financial matters, she cannot be intellectually or physically fit for marriage. Ibn Hambal (Musnad Ahmad ibn Hambal, vol.6, p. 33 and 99) claims that nine-year-old Ayesha was rather more interested in playing with toy-horses than taking up the responsible task of a wife. It is difficult to believe, therefore, that AbuBakr, a great believer among Muslims, would betroth his immature seven-year-old daughter to the 50-year-old Prophet. Equally difficult to imagine is that the Prophet would marry an immature seven-year-old girl.

    Another important duty demanded from the guardian of a child is to educate them. Let us ask the question, “How many of us believe that we can educate our children satisfactorily before they reach the age of seven or nine years?” The answer is none. Logically, it is an impossible task to educate a child satisfactorily before the child attains the age of seven. Then, how can we believe that Ayesha was educated satisfactorily at the claimed age of seven at the time of her marriage?

    AbuBakr was a more judicious man than all of us. So, he definitely would have judged that Ayesha was a child at heart and was not satisfactorily educated as demanded by the Quran. He would not have married her to anyone. If a proposal of marrying the immature and yet to be educated seven-year-old Ayesha came to the Prophet, he would have rejected it outright because neither the Prophet nor AbuBakr would violate any clause in the Quran.

    CONCLUSION: The marriage of Ayesha at the age of seven years would violate the maturity clause or requirement of the Quran. Therefore, the story of the marriage of the seven-year-old immature Ayesha is a myth.

    EVIDENCE #9: Consent in Marriage

    A women must be consulted and must agree in order to make a marriage valid (Mishakat al Masabiah, translation by James Robson, Vol. I, p. 665). Islamically, credible permission from women is a prerequisite for a marriage to be valid.

    By any stretch of the imagination, the permission given by an immature seven-year-old girl cannot be valid authorization for marriage.

    It is inconceivable that AbuBakr, an intelligent man, would take seriously the permission of a seven-year-old girl to marry a 50-year-old man.

    Similarly, the Prophet would not have accepted the permission given by a girl who, according to the hadith of Muslim, took her toys with her when she went live with Prophet.

    CONCLUSION: The Prophet did not marry a seven-year-old Ayesha because it would have violated the requirement of the valid permission clause of the Islamic Marriage Decree. Therefore, the Prophet married an intellectually and physically mature lady Ayesha.

    SUMMARY:

    It was neither an Arab tradition to give away girls in marriage at an age as young as seven or nine years, nor did the Prophet marry Ayesha 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.

    Obviously, the narrative of the marriage of nine-year-old Ayesha by Hisham ibn `Urwah cannot be held true when it is contradicted by many other reported narratives. Moreover, there is absolutely no reason to accept the narrative of Hisham ibn `Urwah as true when other scholars, including Malik ibn Anas, view his narrative while in Iraq, as unreliable. The quotations from Tabari, Bukhari and Muslim show they contradict each other regarding Ayesha’s age. Furthermore, many of these scholars contradict themselves in their own records. Thus, the narrative of Ayesha’s age at the time of the marriage is not reliable due to the clear contradictions seen in the works of classical scholars of Islam.

    Therefore, there is absolutely no reason to believe that the information on Ayesha’s age is accepted as true when there are adequate grounds to reject it as myth. Moreover, the Quran rejects the marriage of immature girls and boys as well as entrusting them with responsibilities.

    T.O. Shanavas is a physician based in Michigan. This article first appeared in The Minaret in March 1999.

  11. Mr Akhter, i was overwhelmed after reading your very long comment,it just goes to show that there is always the other side to a story, i just wanted to add at the time of a battle no children were allowed at all to take part and Ashyah had just married and she fully participated in the battle,a lot people claim Mohammad was a pedophile,he was a leader with full authority when there was rumours of Ashyia having an affair,it would have been a perfect excuse for him to divorce her and get another young wife,But he did not,and even God defended her chastisement.

  12. Some people like this gentleman who obliviously happens to a Muslim, Mr. Akther is hell bent in remaining ignorant which actually is a bigger crime than actually being Ignorant. For this gentleman I’ve some reading passages to offer…. Enjoy

    EVIDENCE THAT ISLAM ALLOWS CHILDREN TO ENGAGE IN SEX BEFORE MENSTRUATION

    First, we need to establish that Islam allows female children to be married and engaged in sex prior to their first menses (prepubescent). For that we turn to the Islamic source materials. Starting with the Quran:

    If you are in doubt concerning those of your wives who have ceased menstruating, know that their waiting period shall be three months. The same shall apply to those who have not menstruated. As for pregnant women, their term shall end with their confinement. God will ease the hardship of the man who fears him. 65:4, Dawood

    Brother Sam Shamoun comments on this verse:

    The surrounding context deals with the issue of the waiting period for divorce, and remarriage. The Quran is telling Muslims to wait for a certain period of time before making the divorce final or deciding to forego it. The Quran exhorts men to wait a period of three months in the case of women who either are no longer menstruating or haven’t even started their menstrual cycles! (Source)

    Since Muslim men are to wait 3 months before divorcing a prepubescent child it means that they have been engaging in sex with those children.

    Borrowing from Sam’s work (*) I quote three Islamic scholars commentary related to 65:4 and the subject of sex with prepubescent children:

    Ibn Kathir writes regarding 65:4

    , “The `Iddah is made up of cleanliness and the menstrual period.” So he divorces her while it is clear that she is pregnant, or he does not due to having sex, or since he does not know if she is pregnant or not. This is why the scholars said that there are two types of divorce, one that conforms to the Sunnah and another innovated. The divorce that conforms to the Sunnah is one where the husband pronounces one divorce to his wife when she is not having her menses and without having had sexual intercourse with her after the menses ended. One could divorce his wife when it is clear that she is pregnant. As for the innovated divorce, it occurs when one divorces his wife when she is having her menses, or after the menses ends, has sexual intercourse with her and then divorces her, even though he does not know if she became pregnant or not. There is a third type of divorce, which is neither a Sunnah nor an innovation where one divorces A YOUNG WIFE WHO HAS NOT BEGUN TO HAVE MENSES, the wife who is beyond the age of having menses, and divorcing one’s wife before the marriage was consummated. (Source; bold and capital emphasis ours)

    Al-Tabari said regarding 65:4

    The interpretation of the verse “And those of your women as have passed the age of monthly courses, for them the ‘Iddah (prescribed period), if you have doubt (about their periods), is three months; and for those who have no courses [(i.e. they are still immature) their ‘Iddah (prescribed period) is three months likewise”. He said: The same applies to the ‘idaah for girls who do not menstruate because they are too young, if their husbands divorce them after consummating the marriage with them.

    Tafseer al-Tabari, 14/142 (Source: Islam Q&A (www.islam-qa.com)
    (Question #12708: Is it acceptable to marry a girl who has not yet started her menses?)

    Regarding sex with prepubescent children, Abu-Ala’ Maududi states:

    “Therefore, making mention of the waiting-period for girls who have not yet menstruated, clearly proves that it is not only permissible to give away the girl at this age but it is permissible for the husband to consummate marriage with her. Now, obviously no Muslim has the right to forbid a thing which the Qur’an has held as permissible.” (Maududi, volume 5, p. 620, note 13, emphasis added)

    It is clear: Muslim men can engage in sex with prepubescent children!

    _____________________________________________________________________

    3) EVIDENCE THAT AISHA WAS 9 WHEN SHE CONSUMMATED HER MARRIAGE

    Now that we’ve established that Islam allows husbands to engage in sex with their child-brides, let’s move on to Muhammad and Aisha. The Islamic source materials state that Aisha was 9 when they consummated their marriage.

    From the hadith of Bukhari, volume 5, #234

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

    Bukhari vol. 7, #65:

    “Narrated Aisha that the prophet wrote the marriage contract with her when she was six years old and he consummated his marriage when she was nine years old. Hisham said: “I have been informed that Aisha remained with the prophet for nine years (i.e. till his death).””

    From the hadith of Muslim, volume 2, #3309

    Aisha reported: Allah’s Messenger married me when I was six years old, and I was admitted to his house at the age of nine….

    From the hadith of the Sunan of Abu Dawud, volume 2, #2116

    “Aisha said, “The Apostle of Allah married me when I was seven years old.” (The narrator Sulaiman said: “Or six years.”). “He had intercourse with me when I was 9 years old.”

    From “The History of Tabari”, volume 9, page 131

    “Then the men and women got up and left. The Messenger of God consummated his marriage with me in my house when I was nine years old. Neither a camel nor a sheep was slaughtered on behalf of me”…(The Prophet) married her three years before the Emigration, when she was seven years old and consummated the marriage when she was nine years old, after he had emigrated to Medina in Shawwal. She was eighteen years old when he died.

    From the Encyclopedia of Islam, under “Aisha”:

    “Some time after the death of Khadija, Khawla suggested to Muhammad that he should marry either Aisha, the 6 year old daughter of his chief follower, or Sawda Zama, a widow of about 30, who had gone as a Muslim to Abyssinia and whose husband had died there. Muhammad is said to have asked her to arrange for him to marry both. It had already been agreed that Aisha should marry Djubayr Mutim, whose father, though still pagan, was friendly to the Muslims. By common consent, however, this agreement was set aside, and Muhammad was betrothed to Aisha… The marriage was not consummated until some months after the Hidjra, (in April 623, 624). Aisha went to live in an apartment in Muhammad’s house, later the mosque of Median. She cannot have been more than ten years old at the time and took her toys to her new home.”

    SUMMARY OF THE EVIDENCE OF AISHA’S AGE

    The above references are just a sample of the Islamic source material statements that Aisha was 9 when her marriage was consummated. Over and over again the great Islamic scholars state that Aisha was 9 when her marriage was consummated. No serious Muslim scholar doubts this. Generally it is only embarrassed Muslims living in the West who challenge her age. For a more in-depth presentation of the evidence of Aisha’s age being 9, see Sam’s article here.

    _____________________________________________________________________

    4) EVIDENCE THAT MUHAMMAD HAD SEX WITH AISHA PRIOR TO HER FIRST MENSES

    We’ve seen that Islamic doctrine allows for prepubescent children to be engaged in intercourse, and that Aisha was 9 when Muhammad had sex with her for the first time. Now we’ll look at the evidence and see that Aisha was prepubescent when Muhammad had sex with her.

    The hadith state that Aisha was taken to Muhammad’s house, as his bride, when she was 9 and she took her dolls with her as play toys. I’ll borrow some excerpts from Sam’s article here:

    ‘A’isha reported that Allah’s Apostle married her when she was seven years old, and he was taken to his house AS A BRIDE WHEN SHE WAS NINE, AND HER DOLLS WERE WITH HER; and when he (the Holy Prophet) died she was eighteen years old. (Sahih Muslim, Book 008, Number 3311)

    ‘A’isha reported that she used to PLAY WITH DOLLS in the presence of Allah’s Messenger and when her playmates came to her they left (the house) because they felt shy of Allah’s Messenger whereas Allah’s Messenger sent them to her. (Sahih Muslim, Book 031, Number 5981)

    When the Apostle of Allah arrived after the expedition to Tabuk or Khaybar (the narrator is doubtful), the draught raised an end of a curtain which was hung in front of her store-room, revealing some dolls which belonged to her.

    He asked: What is this? She replied: My dolls. Among them he saw a horse with wings made of rags, and asked: What is this I see among them? She replied: A horse. He asked: What is this that it has on it? She replied: Two wings. He asked: A horse with two wings? She replied: Have you not heard that Solomon had horses with wings? She said: Thereupon the Apostle of Allah laughed so heartily that I could see his molar teeth. (Sunan Abu Dawud, Book 41, Number 4914)

    A Muslim scholar says that it is okay for Aisha (and other children) to play with dolls because they are not considered adults:

    Al-Khattaabee said: From this Hadeeth it is understood that playing with dolls (al-banaat) is not like the amusement from other images (suwar) concerning which the threat (wa’eed) of punishment is mentioned. The only reason why permission in this was given to ‘Aa’isha (may Allah be pleased with her) is because SHE HAD NOT, AT THAT TIME, REACHED THE AGE OF PUBERTY. (Source)

    Examining the evidence from the previous sections we see

    Islam allows sex with prepubescent children who are married
    Aisha was playing with dolls after she consummated her marriage with Muhammad
    Under Islam’s rules, female children were allowed to play with dolls because they had not yet entered puberty, i.e. had their first menses and became adults.

    Therefore, the only conclusion that can be made is that Muhammad was having sex with a Aisha while still was a child! The Quran allows this, Muhammad did this, Aisha stated this, and the scholars affirm this. Now Islam’s children have to deal with this.

  13. that is discustin couldnt the mum or dad stop it wnkers that is oo crule


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