Moderate Muslims will Rot in Hell


By Sher Khan

Yes, they certainly will! That is not my opinion, but that of Bogeyman Allah who has prescribed severe punishment for the Moderate Muslims.

Out of various species of Muslims, Moderate Muslims are extremely vulnerable to two diametrically opposed fates: (1) they have the potential to become ex-Muslims but (2) they may also regress into fold of “real Muslims” and end up driving the next car-bomb or wearing the latest Islamic fashion – the suicide vest.

More importantly, they live in a world of duplicity.

After a dinner party, whilst having a friendly discussion, one of the invitees brought an issue of another community member. He disgracefully informed us how inhuman this guy is! The guy he was talking about is also a Moderate Muslim, and he not only drinks, he also beats his wife. In the vociferous guest’s opinion, drinking and beating one’s wife are the two most heinous acts a man can do. It will be worth mentioning here that a very few Moderate Muslims are the exception and they do drink occasionally. According to Quran 2:219, drinking alcohol is a great sin and Quran 4:34 clearly allows a man to beat his wife. And the beating is not “light” or otherwise ‘toned down’ as some translations give the verse, in such translations the translators’ have inserted their words into the translationPut another way, the original Arabic simply says “beat them” – with no restriction whatsoever.  In fact Quran 38:44 demonstrates how a man should take a “green branch” and beat the hell out of his wife. Logically, an honest Muslim may scold another Muslim for drinking alcohol, but must praise the beating of a wife. When he does not, he is a hypocrite.

If we pick verses from the Quran randomly and compare which verse a Moderate Muslim follows and which does not, we will discover that all Moderate Muslims have the same mindset as the troubled guest just mentioned.

Let’s compare two verses from Quran in regards to eating pork, and enjoying a slave woman. Four verses of the Quran 2:173, 5:03, 6:145 and 16:115 prohibit eating pork, but three of them allow eating pork in case of necessity (or “Darura” in Arabic). However, no Muslim would dare to touch pork, much less eat it. A Muslim man can enjoy a slave woman he owns without any restriction and it has been clearly dictated in Quran 4:24 and 23:6. Let’s imagine for a second, a Moderate Muslim man’s wife and his married daughter are taken as captives. Quran 4:24 is very explicit about having sex with a married captive woman as the captor may enjoy the captive woman even she has a husband. What should the Muslim man do in this situation? Should not he praise Allah and ask him to give more strength to the captor of his wife and daughter, so that the captor can enjoy the captives? Reality is that he would never touch pork but go against the Quranic verse of enjoying a slave woman. This is hypocrisy.

Quran 2:275 and 3:130 forbid taking Riba (interest) on money. Some translators of Quran used the word “Usury” to describe the original Arabic word “Riba”. Most moderate Muslims happily pay interest on various loans and accept profits from the stock market and thus assume that they are not guilty of accepting/paying “riba” either. However, “Riba” means “to excess/increase”. In other words, any interest on a loan or a debt is considered “Riba” and thus prohibited in Islam.  Guess what, Moderate Muslims are up to their necks on this interest business. This special type of Muslims is very fond of giving charity because in some places in the Quran, such as 2:43, 5:55, Allah orders Muslims to help the poor. They strictly follow the Quranic order of giving charity but fail to comply with the verses on interest.

Polygamy is a much hated subject among the Moderate Muslims. Although, it is decreed in Quran 4:30 and practiced by the real Muslims, Moderate Muslims rarely get involved in having four wives. Allah not only allowed a man to have four wives, he also realizes that treating four wives equally would be a tough job. Hence, he explained in Quran 4:129 that if a man fails to treat his four wives evenly, Allah would forgive him as long as he tried. Yet Moderate Muslims don’t have the guts to marry more than one, and in fact, frown when someone goes in for a wedding spree. On the contrary, Moderate Muslims are very strict on marrying a polytheist woman because Quran 2:221 forbids a Muslim man to marry a polytheist woman. Just another example of hypocrisy!

What about praying? Most Moderate Muslims don’t pray the five-a-day mandated prayers, but because of several Quranic injunctions, such as 2:43, 20:14 and 29:45, they feel obligated to pray – a bit. If they don’t, a guilty conscience bothers them. However, when they get older, they religiously rub their foreheads on the ground while raise their rear ends five times a day. How about chopping a thief’s hands? Quran 5:38 unequivocally orders to chop off the right hand of a thief, be it is a male or female. Although somewhat irrelevant in this discussion, stealing is a serious offense in Islam but robbing is not – Mohammed’s only source of income was looting and robbing other tribes. Anyway, almost all Moderate Muslim will disagree with the notion of “Chop a hand” punishment although real Muslims cheerfully carry this punishment out today – when they are able to.

Most moderate Muslims like to eat halal food and those who do not get a chance to eat the halal food, they show utmost respect to those who do eat halal.  According to Quran 6:118 and some other verses, Allah’s name must be invoked when the animals are slaughtered. Slitting the throat of an animal with a sharpened knife may seem cruel to many normal human being but that and the recitation of Allah’s name is how a Muslim’s food become halal. When Moderate Muslims show so much respect for the Quranic verse 6:118, they deliberately ignore another Quranic verse 8:39. This verse mandates all Muslims to keep fighting until Islam becomes the religion for everyone in this world. This is not the only verse that talks about such enforcement, there are about 109 verses that require a Muslim to pull a sword, go after the non-Muslims and convert them to Islam.

The list of Moderate Muslims’ duplicity will be a long one if more examples from Quran and Ahadith are added. Whereas, Moderate Muslims’ double-standard lack integrity, it is comforting for non-Muslims. Comforting because complying with all Quranic verses will convert a Moderate Muslims into a Jihadist. You are looking at 1.2 billion suicide bombers.

Accepting a part of the Quran and denying many verses is not a good option for the Moderate Muslims and it will be extremely injurious to their health. Almighty, All naughty Allah prescribes in verse 2;85“Then do you believe in a part of the Scripture and reject the rest?Then what is the recompense of those who do so among you, except disgrace in the life of this world, and on the Day of Resurrection they shall be consigned to the most grievous torment. In other words, Moderate Muslims will suffer in this world and hereafter. Their body parts will be chopped, grilled and served to the real Muslims as MoBurger.

Considering the current situation of the Moderate Muslims, they really have two choices. They can either become real Muslims like Osama bin Leprechaun, or leave Islam, and join the humanity.

Beyond doubt, the latter is better.

One thought on “Moderate Muslims will Rot in Hell

  1. MOHAMMED WAS RIGHT!

    WOMEN ARE INTELLECTUALLY CHALLENGED & ARE LIKE ANIMALS.

    WHAT WOMAN, IN HER RIGHT MIND, WOULD BECOME A MEMBER OF A CULT, THAT TAUGHT THAT THEY WERE LIKE A FIELD & THEIR MAN SHOULD PLOW THEM, WHENEVER HE FELT THE URGE?

    WHAT WOMAN, IN HER RIGHT MIND, WOULD RESPECT A MAN, WHO RAPED A PRE-PUBESCENT CHILD Sahih Muslim Book 008, Number 3311.
    WESTERN WOMEN WHO JOIN THE CULT OF MOHAMMEDAN, PROVES THAT WHAT HE SAID ABOUT MOHAMMEDAN WOMEN, IS TRUE!
    WHY WOMEN HAVE PERIODS

    Then, “Adam went inside the tree to hide.” And, “Eve cut the tree and it bled. The feather that covered Adam and Eve dropped off.” So, Tabari I:278 “Now Eve, as you caused the tree to bleed, you will bleed every new moon, and you, snake, I will cut off your feet and you will walk slithering on your face.” For giggles: “Some camels were originally jinn.” And: Tabari I:279 “It was a tree which made whoever ate from it defecate. But there must be no faeces in Paradise.”

    Oh, shit!

    2

    “Allah said, ‘It is My obligation to make her bleed once every month as she made this tree bleed. I must also make Eve stupid, although I created her intelligent.'”Zayd, Muhammad’s adopted son said, Tabari I:280

    “Because Allah afflicted Eve, all of the women of the world menstruate and are stupid.”

    It’s a wonder there are any Muslim women. It’s a wonder feminist organizations are silent. Why do they tolerate a doctrine that demeans six hundred million women?

    3
    Tabari I:281

    “I heard him swear by Allah unequivocally, ‘As long as Adam was in his right mind, he would never have eaten from the tree. Eve gave him wine and got him drunk. She led him to the tree.'”

    Muhammad didn’t like women very much. Bukhari:V4B55N547

    “The Prophet said, ‘But for the Israelis, meat would not decay, and if it were not for Eve, wives would never betray their husbands.'”

    4
    Tabari I:303 “When we were sitting in the mosque, Mujhid said, ‘Do you see this.’ I replied, you mean the Stone.’ He said, ‘You call it a stone.’ I said, ‘Is it not a stone.’ He said, ‘I was told by Abdallah bin Abbas that it was a white jewel that Adam took out of Paradise to wipe his tears – tears that did not stop for 2,000 years. I said, ‘Why and how did it turn black.’ He replied, ‘Menstruating women were touching it in the Jahiliyyah [the Time of Ignorance – i.e. pre-Islam]'”

    5

    Tabari I:305

    “Then Allah rubbed Adam’s back and brought forth his progeny. And every living being to be created by Allah to the Day of Resurrection came forth at Na’m.n. He scattered them in front of him like tiny ants. He made covenants with them…. He took two handfuls and said to those on the right, ‘Enter Paradise! And He said to the others, ‘Enter the Fire! I do not care.'”

    6

    Tabari I:306

    “The Messenger said, “Allah created Adam and then rubbed Adam’s back with his right hand and brought forth his progeny. Then He said, ‘I have created these as the inhabitants of Paradise.’ Then he rubbed his back with His left hand and said, ‘I have created those for the Fire, and they will act as the inhabitants of the Fire.’

    PART 2
    A man asked, ‘O Messenger, how is that? Muhammad replied, ‘When Allah creates a human being for Paradise, He employs him to act as the inhabitants of Paradise, and he will enter Paradise. And when Allah creates a human being for the Fire, He will employ him to act as the inhabitants of the Fire, and will thus make him enter the Fire.'”

    FATIMA WAS TOO YOUNG TO MARRY AT 9 YEARS OF AGE, BUT AISHA WAS OLD ENOUGH AT 6 YEARS OF AGE!
    Abu Bakr and Umar were among those who asked to marry Fatima, but the Prophet (S) rejected them too, and said that she was still too young for marriage. AbdurRahman Ibn Awf also asked for her hand, but the Prophet (S) ignored him. (Fatima [‘a] The Gracious, by Abu Muhammad Ordoni [Published by: Ansariyan Publications Qum, The Islamic Republic of Iran], Chapter 25, On the Way to Marriage; source; bold emphasis ours)
    6 YEAR OLD BRIDE

    Aisha (Allah be pleased with her) reported: “Allah’s Apostle (may peace be upon him) married me when I was six years old, and I was admitted to his house when I was nine years old.”
    Sahih Muslim 8:3310
    Was Mohammed a Pedophile
    Modern day Islamic apologists, and Islamophiles alike, will very often claim that Aisha had reached puberty by the time Muhammad married and had sexual intercourse with her. However, they never provide verifiable proof for this bold assertion. Instead, they rely on the pre-Islamic culture and traditional practices of 7th Century Arabia as evidence of their claim.
    This is of course completely false, as demonstrated by the hadith and the commentary of one of Islam’s most famous scholars, Imam Al-Hafiz Ibn Hajar Al-‘Asqalani, Commander of the Faithful in Hadith, Qadi of Egypt, and author of the celebrated commentary on Sahih Bukhari, “Fateh al-Bari.”
    To prove that Aisha was still pre-pubescent when Muhammad married and had sex with her, one has to understand Ibn Hajar’s explanation of the permissibility of doll-playing for pre-pubescent girls in Islam. Applying this doll-playing exegesis to the ahadith of Aisha getting married or when she first had sex with Muhammad, one can effectively demonstrate that she was pre-pubescent on these occasions This evidence will be examined in the following three sections.
    Only pre-pubescent girls were allowed to play with dolls
    This is what the great hadith scholar, Shaykh al-Islam Imam Al-Hafiz Ibn Hajar Al-‘Asqalani, Commander of the Faithful in Hadith, Qadi of Egypt, had to say in regards to doll-playing and little girls:
    SAHIH BUKHARI
    Narrated ‘Aisha: I used to play with the dolls in the presence of the Prophet, and my girl friends also used to play with me. When Allah’s Apostle used to enter they used to hide themselves, but the Prophet would call them to join and play with me. (The playing with the dolls and similar images is forbidden, but it was allowed for ‘Aisha at that time, as she was a little girl, not yet reached the age of puberty.) (Fateh-al-Bari page 143, Vol.13)
    Sahih Bukhari 8:73:151
    How do we know that it was Ibn Hajar who made the above (bolded) doll-playing exegesis? We know this by the reference to Fateh-al-Bari and also due to the fact that when we look at other translations of Bukhari 8:73:151, the same message is conveyed.
    Alternative Translations

    (1)

    On the authority of Aisha (RA), who said: I used to play with dolls in the presence of the Prophet (SAW). And I had girl-friends (playmates) who played along with me. They would hide (feeling shy) from him (SAW) whenever he entered. But, he (SAW) would send for them to join me and they would play with me. (Sahih Bukhari & Muslim)
    Little Girls Playing With Dolls
    The Islamic Ruling Concerning Tasweer, Abu Muhammad Abdur-Ra’uf Shakir

    (2)

    But if these images and dolls are toys for children, the Sunnah indicates that they are permissible. In al-Saheehayn it is narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “I used to play with dolls in the presence of the Prophet (peace and blessings of Allaah be upon him) and I had female friends who would play with me…” al-Bukhaari, 6130; Muslim, 2440. Ibn Hajar said: This hadeeth indicates that it is permissible to have images of girls (i.e., dolls) and toys for girls to play with. This is an exception from the general meaning of the prohibition on having images. This was stated by ‘Iyaad and was narrated from the majority. They permitted the sale of dolls to girls so as to teach them from a young age how to take care of their homes and children. Ibn Hibbaan stated that it is permissible for young girls to play with toys…
    He is asking about dolls and three-dimensional toys, and whether that affects his fast
    Islam Q&A, Fatwa No. 49844
    (3)

    Aaishah said, “I used to play with dolls in the presence of the Prophet (pbuh), and my girlfriends used to play along with me. Whenever, Allaah’s Messenger (pbuh) would enter, they would hide from him. So he called them to play with me.” In the classical commentary on Saheeh al-Bukhaare entitled Fat-h al-Baaree, Ibn Hajar al-‘Asqalaanee wrote the following: “This hadeeth is used as evidence for the permissibility of making dolls and toys with human and animal forms for the purpose of girls playing with them. This category has been specifically excluded from the general prohibition against making images. ‘Iyaad stated this to be categorically so and related that it was the position of the majority of scholars. He further related that they permitted the selling of toys for girls in order to train them from their youth in their household affairs and in dealing with their children…”
    Fatwa on the use of Images for children (p.1)
    BilalPhilips.com
    Possession of Dolls By Little Girls
    On the authority of Aisha (RA), that she said:

    The Messenger of Allah (SAW) returned from the battle of Tabook or Khaibar (the narrator of the hadith was in doubt about whether he was told “Tabook or Khaibar.”). There was a curtain covering her ‘sahwah’ (chamber or small room in front of the house). The wind blew a side of the curtain and uncovered Aisha’s dolls. He (SAW) said: What is this, O Aisha?

    She said: My dolls. The he (SAW) saw amongst them a horse with two wings from scraps of cloth. He (SAW) said: What is this which I see amongst them (amongst the dolls)? She said: A horse. He asked: What is upon it? She said: Two wings. He (SAW) asked (in astonishment): A horse with two wings? She said: Didn’t you hear that Sulaiman (Solomon – AS) had horses with wings? She said: Then he (SAW) laughed until I saw his molar teeth.

    [Abu Daawood, An-Nasaa’iee as-Sunan al-Kubraa, Albani (ra) says the chain of narrators of an-Nasaa’ee is authentic (Saheeh). As for the chain of narrators of Abu Daawood, Albani (ra) has also declared it to be authentic (saheeh)]

    Shaykh Muhammad Shams al-Haqq al-‘Adheem Aabaadee, in his Sharh (explanation) of Sunan Abu Daawood, says: This hadith and the one before it (Hadith #20) is used as an evidence of permissibility of possession of dolls and toys for the purpose of little girls playing with them. This (permission) is a special exception from the general prohibition of possession of images (suwar). This position has been stated with certainty by al-Qaadee ‘Iyaad, and he has quoted it as teh opinion of the Jumhoor (Majority of Scholars). He also said that the Jumhoor has allowed the sale of toys (dolls) for little girls, in order to train and prepare them from childhood for their household affairs and the raising of their children.
    He also said: Some of (the scholars) [see Little Girls Playing With Dolls for mention of some of those held this permission abrogated, like al-Bayhaqee, Ibn al-Jawzee and others] held the opinion that this (permission) has been abrogated… (Awn al-Ma’bood, Sharh Sunan Abu Daawood)
    Al-Bayhaqee (As-Sunan al-Kubra ma’a al-Jawhar an-Naqee, Kitaab: ash-Shahaadaat, Baab: Majaa ‘Fi al-la’ab bi-l-banaat), after narrating this hadith says: Abu Daawood narrated it in the Sunan from Muhammad ibn ‘Awf, from Sa’eed ibn Abi Maryam, and he said: “In this hadith (are the words): ‘… he (SAW) returned from the Battle of Tabook or Khaibar.'”
    The prohibition of both two dimensional images (tasaaweer) and three dimensional images (tamaathee) has been authentically reported from the Messenger of Allah (SAW), by way of many different chains of narrators.
    Therefore, it is probable that the correct narration of Abu Salamah from Aisha (RA) is: “… his (SAW) return from the Battle of Khaibar”; and that took place before the prohibition of as-suwar and at-tamaatheel (two dimensional and three dimensional images). Then, the prohibition of images came afterwards.

    Abu Hurairah (RA) was one of those who narrated the prohibition of Images from the Prophet (SAW). He had become a Muslim in the time of Khaibar. Therefore, it would have been after Khaibar that he heard (the hadith prohibiting images).

    It is also mentioned in the hadith of Jaabir (RA) that the Prophet (SAW) commanded Umar ibn al-Khattaab (RA), in the time of the Conquest of Makkah, while he was at “al-Bat-haa,” to go to the Ka’bah and to erase/remove (yamhoo) every image (surah) found in it. The Prophet (SAW) did not enter (the Ka’bah) until every image in it was removed (Abu Daawood and it is authentic). Ash-Shaykh (Imaam al-Bayhaqee) said: The time of the Conquest (of Makkah) was after Khaibar [(This shows that the permission given to Aisha (RA) was BEFORE the prohibition, and therefore abrogated. The applicable rule being: the later legislation is the “naasikh” (the one which abrogated), while the earlier legislation is the ‘mansookh’ (the one while is abrogated).]
    Therefore, it is possible that her occupation with her toys/dolls – and the Prophet’s (SAW) approval of her doing that – was up until she reached the age of puberty. And Allah knows Best!

    This is the way it was understood by Abu ‘Ubaid, who said: We don’t see there being any reason for that (permission to play with her dolls), except due to the fact that these toys are a source of amusement (lahw) for the children. So, if they were owned by adults, it would definitely have been detestable (makhrooh).
    Al-Haleemee mentioned that if it (the toys/dolls) were made from wood, stone, brass (sufr) or metal (copper), in the shape of a human, complete with limbs like the idols (wathn), it would be obligatory to break it up. It would absolutely not be permitted for them (the young girls) to possess it.
    On the other hand, if one of them (the young girls) takes a rag or piece of cloth and twists and turns it into the shape of a child and calls it a baby girl or a mother and plays with it – she is not prohibited from this.
    He also mentioned some of the benefits from this, like cheerfulness of her heart, good rearing and training her to care for children (as-Sunan al-Kubraa, al-Bayhaqee).
    ________________________________________
    Information From
    The Islamic Ruling Concerning Tasweer
    by Abu Muhammad Abdur-Ra’uf Shakir

    Note the great similarity in the commentary of Ibn Hajar in Fateh al-Bari to all four versions of the hadith. The words are different due to the different translators but the essential message is unchanged – only little girls (i.e. before puberty) are permitted to play with dolls.
    Does the phrase ‘little girls’ mean pre-pubescent?
    How do we know that these “little girls” are pre-pubescent? This is due to Islamic customs and laws specifically stating so.
    For example:

    Girls reach puberty and adulthood when they experience the above three signs. However, they have a fourth sign, that is, menstruation (hayd). Whenever a girl experiences it, she is a woman even if she is 12 years old.
    For Whom is Fasting Necessary?
    USC – Muslim Students Association, Compendium of Muslim Texts

    Islam And the Age of Puberty

    Islam clearly teaches that adulthood starts when a person have attained puberty.
    The Young Marriage of `Âishah(R)
    Madrassah In’aamiyya

    These Islamic websites provide us with the evidence, that in Islam when a girl reaches puberty, she ceases to be considered a girl and becomes a woman. Therefore, little girls must be pre-pubescent according to Islamic customs and laws.
    We also have commentaries by hadith scholars that reinforce this point:

    Al-Qaadee ‘Iyaad has stated this position with definiteness, and transmitted it as the position of the Majority (Jumhoor) of the Scholars; and that they declared permissible the selling of toys/dolls (al-lu’ab) for little girls, to train them from childhood for the household responsibilities and child-rearing. Al-Khattaabee said: … 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 Aisha (RA) is because she had not, at that time, reached the age of puberty.
    Little Girls Playing With Dolls
    The Islamic Ruling Concerning Tasweer, Abu Muhammad Abdur-Ra’uf Shakir

    … Abu ‘Ubaid, who said: We don’t see there being any reason for that (permission to play with her dolls), except due to the fact that these toys are a source of amusement (lahw) for the children. So, if they were owned by adults, it would definitely have been detestable (makhrooh).
    Possession of Dolls By Little Girls
    The Islamic Ruling Concerning Tasweer, Abu Muhammad Abdur-Ra’uf Shakir

    Aisha was pre-pubescent when Muhammad consummated the marriage
    “My mother came to me while I was being swung on a swing between two branches and got me down. My nurse took over and wiped my face with some water and started leading me. When I was at the door she stopped so I could catch my breath. I was brought in while Muhammad was sitting on a bed in our house. My mother made me sit on his lap. The other men and women got up and left. The Prophet 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.”
    Al-Tabari, Vol. 9, p. 131

    This hadith suggests that Muhammad had sex with Aisha in her house on her wedding day. However, was this event really on her wedding day? This is proven by the Sahih Bukhari hadith below. Note the similarity in accounts, although the Bukhari 5:58:234 hadith is more expansive on the fact that the events took place on Aisha’s wedding day:

    Narrated Aisha: “The Prophet engaged me when I was a girl of six (years). We went to Medina and stayed at the home of Bani-al-Harith bin Khazraj. 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 Alright, 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 Apostle 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.
    Sahih Bukhari 5:58:234

    ‘A’isha (Allah be pleased with her) reported that Allah’s Apostle (may peace be upon him) 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 8:3311

    Also note that Sahih Muslim says Aisha still had her dolls with her when she was taken to Muhammad’s house as a bride. Applying Ibn Hajar’s doll-playing exegesis from Part 1, it becomes clear that Aisha was pre-pubescent when she became a bride.
    Therefore, it is abundantly clear from the hadiths, that Aisha was pre-pubescent when Muhammad first had sex with her on her wedding day.

    Consummating the marriage means sexual intercourse
    Sunan Abu Dawud is the third most respected collection of ahadith, and the relevant narration used here is considered Sahih by some of the most authoritative ahadith scholars, including Shaykh Abdul Azeez al-Qaari’ (Imam of Masjid Qubaa and professor of tafseer Quranic recitation at the Islamic University of Medina).
    “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.”
    Abu-Dawud 2:2116

    Here we see that Muhammad had sex with Aisha when she was 9 lunar years old. Is this age confirmed by any other (Sahih) ahadith? Yes it is:

    Narrated Hisham’s father: Khadija died three years before the Prophet departed to Medina. He stayed there for two years or so and then he married ‘Aisha when she was a girl of six years of age, and he consumed (sic – consummated) that marriage when she was nine years old.
    Sahih Bukhari 5:58:236
    Narrated ‘Aisha: that the Prophet married her when she was six years old and he consummated his marriage when she was nine years old, and then she remained with him for nine years (i.e., till his death).
    Sahih Bukhari 7:62:64

    Narrated ‘Aisha: that the Prophet married 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).” what you know of the Quran (by heart)’
    Sahih Bukhari 7:62:65
    Narrated ‘Ursa: The Prophet wrote the (marriage contract) with ‘Aisha while she was six years old and consummated his marriage with her while she was nine years old and she remained with him for nine years (i.e. till his death).
    Sahih Bukhari 7:62:88
    Narrated Aisha, Ummul Mu’minin: The Apostle of Allah (peace be upon him) married me when I was seven or six. When we came to Medina, some women came. according to Bishr’s version: Umm Ruman came to me when I was swinging. They took me, made me prepared and decorated me. I was then brought to the Apostle of Allah (peace be upon him), and he took up cohabitation with me when I was nine. She halted me at the door, and I burst into laughter.
    Abu Dawud 41:4915

    Apologists will insist that the term “consummate the marriage” means the completion of the ‘nikah’ ceremony, not sex. This is in spite of the Abu-Dawud hadith Vol. 2, No. 2116 translation that explicitly states ‘intercourse’ . Be that as it may, does ‘consummate the marriage’ mean sex? Here is proof that it does. In Sahih Bukhari, vol. 7, No. 64, the root word used is “dakhala”. From the Hans-Wehr Arabic-English Dictionary:
    to enter, to pierce, to penetrate, to consummate the marriage, cohabit, sleep with a woman.
    Hans-Wehr Arabic-English Dictionary, P. 273

    But how do we know that at the age of nine Aisha was still pre-pubescent? Here is the evidence from Sunan Abu-Dawud, Vol. 3, No. 4914 (This hadith is also repeated in Sunan Nasa’i):
    On the authority of Aisha (RA), that she said: The Messenger of Allah (SAW) returned from the battle of Tabook or Khaibar (the narrator of the hadith was in doubt about whether he was told “Tabook or Khaibar.”). There was a curtain covering her ‘sahwah’ (chamber or small room in front of the house). The wind blew a side of the curtain and uncovered Aisha’s dolls. He (SAW) said: What is this, O Aisha? She said: My dolls. The he (SAW) saw amongst them a horse with two wings from scraps of cloth. He (SAW) said: What is this which I see amongst them (amongst the dolls)? She said: A horse. He asked: What is upon it? She said: Two wings. He (SAW) asked (in astonishment): A horse with two wings? She said: Didn’t you hear that Sulaiman (Solomon – AS) had horses with wings? She said: Then he (SAW) laughed until I saw his molar teeth.[1]
    Abu Daawood, An-Nasaa’iee as-Sunan al-Kubraa, Albani (ra) says the chain of narrators of an-Nasaa’ee is authentic (Saheeh). As for the chain of narrators of Abu Daawood, Albani (ra) has also declared it to be authentic (saheeh)

    Shaykh Muhammad Shams al-Haqq al-‘Adheem Aabaadee, in his Sharh (explanation) of Sunan Abu-Dawud, says:

    This hadith and the one before it (Hadith #20) is used as an evidence of permissibility of possession of dolls and toys for the purpose of little girls playing with them. This (permission) is a special exception from the general prohibition of possession of images (suwar). This position has been stated with certainty by al-Qaadee ‘Iyaad, and he has quoted it as the opinion of the Jumhoor (Majority of Scholars). He also said that the Jumhoor has allowed the sale of toys (dolls) for little girls, in order to train and prepare them from childhood for their household affairs and the raising of their children.
    According to the generally accepted tradition, Aisha was born about eight years before Hijrah. The battle of Khaibar took place in Muharram-Safar 7 AH. The siege of Tabuk took place in Rajab 9 AH. Therefore, to be generous, I will accept the Khaibar explanation and not the later, Tabuk explanation.
    It is generally accepted that Aisha was betrothed to Muhammad at the age of 6 in the year 3 BH. This is confirmed by reports that the marriage was consummated in Shawwal, which came seven months after the Prophet’s hijra from Makkah to al-Medinah.
    Shaykh Muhammad Shams al-Haqq al-‘Adheem Aabaadee

    So the Abu-Dawud hadith says that Aisha was still playing with dolls as late as 7 AH. That is 6 or 7 years after her marriage. Using the doll-playing exegesis of Ibn Hajar, Abu Ubaid, al-Qaadee ‘Iyaad, and Shaykh Muhammad Shams al-Haqq, Aisha did not reach puberty until at least 6 to 7 years after her marriage when she would have been about 15 or 16 years old, but lets say 14 years old to be generous.
    Abu-Dawud Book 41, Number 4914
    Note that some apologists will try to say that this hadith is not sahih. They will use the following translation of the same hadith and highlight the phrase “the narrator is doubtful”:

    Narrated Aisha, Ummul Mu’minin:

    When the Apostle of Allah (peace be upon him) 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 (peace be upon him) laughed so heartily that I could see his molar teeth.
    Abu Dawud 41:4914

    The evidence that this hadith is indeed sahih, and that the phrase “the narrator is doubtful” does not mean to imply that the hadith itself is doubtful, but the fact that the narrator was doubtful in regards to whether or not he was told it was Khaybar or Tabuk, is as follows:
    Proof One
    Various versions of the hadith include confirmation that it is sahih/authenticated/authentic, including one that refers to Sahih Abu-Dawud (a collection of Abu-Dawud hadiths that are deemed sahih):

    On the authority of Aisha (RA), that she said: The Messenger of Allah (SAW) returned from the battle of Tabook or Khaibar (the narrator of the hadith was in doubt about whether he was told “Tabook or Khaibar.”). There was a curtain covering her ‘sahwah’ (chamber or small room in front of the house). The wind blew a side of the curtain and uncovered Aisha’s dolls. He (SAW) said: What is this, O Aisha? She said: My dolls. The he (SAW) saw amongst them a horse with two wings from scraps of cloth. He (SAW) said: What is this which I see amongst them (amongst the dolls)? She said: A horse. He asked: What is upon it? She said: Two wings. He (SAW) asked (in astonishment): A horse with two wings? She said: Didn’t you hear that Sulaiman (Solomon – AS) had horses with wings? She said: Then he (SAW) laughed until I saw his molar teeth.[1]
    Abu Daawood, An-Nasaa’iee as-Sunan al-Kubraa, Albani (ra) says the chain of narrators of an-Nasaa’ee is authentic (Saheeh). As for the chain of narrators of Abu Daawood, Albani (ra) has also declared it to be authentic (saheeh)

    Aboo Daawood and an-Nasaa’ee collected this hadeeth in another chain from Aaishah in which she said, “When Allaah’s Messenger (pbuh) arrived after the expedition to Tabuk or Khaybar, the wind raised an end of a curtain which hung in front of my closet, revealing some dolls which belonged to me. He asked me, ‘What is this?’ I replied: My dolls. He saw among them a horse made of wrapped cloth with wings, and asked, ‘What is this I am seeing among them?’ I replied: A horse. He asked, ‘A horse with wings?’ I replied: Have you not heard that Solomon had horses with wings? Allaah’s Messenger (pbuh) laughed so heartily that I could see his molar teeth.”
    Sunan Abu Dawud, vol. 3, p. 1373, no.4914 and authenticated in Saheeh Sunan Abee Daawood, vol. 3, p. 932, no. 4123.

    This hadith is very clear that the meaning of playthings (lu‘ab) mentioned in the earlier narration does not refer to humans.[2] ↑ Fatwa on the use of Images for children (p.1) – BilalPhilips.com, Internet Archive Wayback Machine capture dated June 17, 2006
    FATWAA ON THE USE OF IMAGES FOR CHILDREN
    Aaishah said, “I used to play with dolls in the presence of the Prophet (pbuh), and my girlfriends used to play along with me. Whenever, Allaah’s Messenger (pbuh) would enter, they would hide from him. So he called them to play with me.”1
    In the classical commentary on Saheeh al-Bukhaare entitled Fat-h al-Baaree, Ibn Hajar al-‘Asqalaanee wrote the following:
    “This hadeeth is used as evidence for the permissibility of making dolls and toys with human and animal forms for the purpose of girls playing with them. This category has been specifically excluded from the general prohibition against making images. ‘Iyaad2 stated this to be categorically so and related that it was the position of the majority of scholars. He further related that they permitted the selling of toys for girls in order to train them from their youth in their household affairs and in dealing with their children.3
    Ibn Hibbaan entitled a chapter in his Saheeh : “The Permissibility for Children and Women to Play with Toys” and another: “A Man’s Giving Permission to His Wife to Play with Dolls”, however, his not limiting the permission to child-wives, is a questionable position.4
    Aboo Daawood and an-Nasaa’ee collected this hadeeth in another chain from Aaishah in which she said, “When Allaah’s Messenger (pbuh) arrived after the expedition to Tabuk or Khaybar, the wind raised an end of a curtain which hung in front of my closet, revealing some dolls which belonged to me. He asked me, ‘What is this?’ I replied: My dolls. He saw among them a horse made of wrapped cloth with wings, and asked, ‘What is this I am seeing among them?’ I replied: A horse. He asked, ‘A horse with wings?’ I replied: Have you not heard that Solomon had horses with wings? Allaah’s Messenger (pbuh) laughed so heartily that I could see his molar teeth.”5 This hadeeth is very clear that the meaning of playthings (lu‘ab) mentioned in the earlier narration does not refer to humans.
    Al-Khattaabee6 stated that this hadeeth indicates that playing with dolls is not like playing with other images which were warned about. And permission was given to Aaishah regarding them because she was not mature at the time.
    Al-Khattaabee’s categorical statement that Aaishah was not mature at the time is questionable, however, it is a possibility. Aaishah was close to fourteen or past fourteen at the time of the Battle of Khaybar. As regards the time of the Battle of Tabuk, she had definitely reached maturity by then. Thus, the narrations of this hadeeth which mentioned Khaybar are more likely correct and they agree with al-Khattaabee’s opinion, which is more preferable than the contradictions (inherent in those which mention Tabuk).”7
    The companion Ar-Rubayya bint Muawwath related that the Prophet (pbuh) sent a messenger to the village of the Ansaar on the morning of the day of ‘Aashooraa (10th Muharram) to announce that whoever had already eaten should not eat any more and fast the rest of the day; and whoever was already fasting should complete the fast. She went on to say, “Since then, we used to fast on that day (10th Muharram) and also make the children fast. We would make toys figures out of wool for them, and if any of them cried for food, he would be given one until it was time to break the fast.”8
    The Islaamic magazine, al-Usrah, published Saudi Arabia grappled with the issue of figurative illustrations when they decided to launch a magazine especially targeted towards children. They wanted to provide an alternative to what was present in the marketplace, which had little Islaamic content and was introducing some un-Islaamic values to their readers. They noticed that every single magazine for children printed in the Arab world as well as in the west was filled with illustrations of children, animals, etc. The reality is that colorful drawings are something that children are attracted to. If given the choice between reading a text with pictures and a text without them, they will always choose the illustrated text. The editors of al-Usrah thought of trying to address this situation by using drawings of inanimate objects with features added to make them look like live characters, but they decided that technique was too limited to use for the whole magazine.
    Footnotes
    1. Sahih Al Bukhari, vol.8, p 95. no.151 and Sahih Muslim, vol. 4, p.1299, no. 5981. See also Sunan Abu Dawud, vol. 3, p.1373, no. 4913.
    2. Al-Qaadee Iyaad (1084-1149CE) was a Moroccan scholar who was among the leading scholars of hadeeth of his time.
    3. Ibn Hajar stated here that some scholars like Ibn Battaal, held that the hadeeth of Aaishah was abrogated and that Ibn Abee Zayd related that Maalik disliked that a man purchase dolls for his daughter. Consequently, ad-Daawoodee also concluded that thehadeeth was most likely abrogated. Fat-h al-Baaree, vol. 10, p. 544.
    4. Ibn Hajar added here that al-Bayhaqee, after narrating this hadeeth stated that the prohibition against making images is undeniable / unshakeable, therefore this permission to Aaishah should be considered as having taken place before the prohibition. Ibn al-Jawzee categorically held that this was the correct position. Al-Munthiree stated that if the toys were image-like, the permission to Aaishah must have been before the prohibition. Otherwise, playthings without images may also be called toys / dolls. Al-Haleemee stated categorically that if the toy has an image like an idol, it is not permissible, otherwise it is permissible. After quoting ad-Daawoodee as saying that al-la‘ib bi al-banaat meant playing with “young girls” and that bi here meant ma‘a (along with), Ibn at-Teen thoroughly refuted him. [Ibn Hajar went on to say that] the narration of Ibn ‘Uyaynah related in al-Jaami‘ from Hishaam ibn ‘Urwah “… and some young girls used to come and play with them along with me,” and that of Jareer from Hishaam “I used to play with dolls (al-banaat), and they were toys,” collected by Aboo ‘Awaanah and others also refutes ad-Daawoodee. Fat-h al-Baaree, vol. 10, p. 544.
    5. Sunan Abu Dawud, vol. 3, p. 1373, no.4914 and authenticated in Saheeh Sunan Abee Daawood, vol. 3, p. 932, no. 4123.
    6. Hamd ibn Muhammad al-Khattaab (931-998 CE) was an Afghani scholar of Fiqh and hadeeth well known for his commentery on Sunan Abee Daawood called Ma’aalim as-Sunan, a commentery on Saheeh al-Bukhaaree, and a hadeeth dictionary called Ghareeb al-Hadith.
    7. Fat-h al-Baaree, vol.10. pp. 543-4.
    8. Sahih Al Bukhari, vol.3, pp. 103.4. no. 181.
    Fatwaa On The Use Of Images For Children
    On the authority of Aa’ishah (radiyallahu anha), who said: ‘The Prophet (sallallahu alaihi wasallam) returned from the battle of Tabook or it was Khaybar. There was a curtain over my room. The wind blew, lifting the curtain and exposing a part of my room in which, Prophet (sallallahu alaihi wasallam) saw some dolls with which Aa’ishah (radhi allahu anhu) used to play. He said: “What is this O Aa’ishah?” She replied ‘my daughters (Arabs used to call dolls, daughters). He saw among them a horse with two wings made out of a piece of cloth. He said: “What is this?” She replied: ‘A horse’ He said: “and what are those on the horses?” She replied: ‘Two wings’ He said: “A horse with two wings?!” Aa’ishah said: ‘The Prophet laughed until I could see his molar teeth.'[3]
    Authentic – Abu Dawood An Nisa’ee in Al-Ishrah
    Not only is the chain of narrators authentic according to Albani – but two other Islamic sources say ‘authentic’ or ‘authenticated.’
    Proof Two
    The version taken from the pro-Islamic website, themuslimwoman.com, states that, “the narrator of the hadith was in doubt about whether he was told “Tabook or Khaibar”.[1] That is, not in doubt about the hadith.
    Proof Three
    Alternative translations do not carry the word ‘doubt’:
    Also on the authority of Aisha who said: “The Prophet (saw) returned from the battle of Tabuk, or it was Khaybar. There was a curtain over her room. The wind blew, lifting the curtain and exposing part of the room in which the Prophet (saw) saw some dolls with which Aisha used to play. He said, “What is this, O Aisha?” She said: “My daughters.” (Arabs used to call dolls for “daughters”) He saw among them a horse with two wings made of pieces of cloth. He said “And what is this in the middle?” She said, “A horse.” He said, “and what are those on the horse?” She said: “Two wings.” He said, ”A horse with two wings?!” Aisha said: “The Prophet (saw) laughed until I could see his molar teeth”[4]
    Abu Daawood, an-Nasaa’ee
    On the authority of Aa’ishah (radiyallahu anha), who said: ‘The Prophet (sallallahu alaihi wasallam) returned from the battle of Tabook or it was Khaybar. There was a curtain over my room. The wind blew, lifting the curtain and exposing a part of my room in which, Prophet (sallallahu alaihi wasallam) saw some dolls with which Aa’ishah (radhi allahu anhu) used to play. He said: “What is this O Aa’ishah?” She replied ‘my daughters (Arabs used to call dolls, daughters). He saw among them a horse with two wings made out of a piece of cloth. He said: “What is this?” She replied: ‘A horse’ He said: “and what are those on the horses?” She replied: ‘Two wings’ He said: “A horse with two wings?!” Aa’ishah said: ‘The Prophet laughed until I could see his molar teeth.'[3]
    Authentic – Abo Dawood An Nisa’ee in Al-Ishrah
    Proof Four
    Authoritative Islamic scholars still use this hadith in their judgment of Islamic laws and customs. Shaykh Abdul Azeez al-Qaari’ (Imaam of Masjid Qubaa and professor of tafsir and Quranic recitation at the Islamic University of Madeenah) had this to say about image-making in al-Usrah:
    “Regarding the hadeeth of Aaishah that she played with dolls in the presence of the Prophet (pbuh), and, in some versions of the hadeeth, that one of the dolls was in the shape of a winged horse, and that when the Prophet (pbuh) asked her about it, she replied, ‘Didn’t you hear that [Prophet] Sulayman had a horse with wings?’ to which the Prophet (pbuh) responded by laughing; this hadeeth indicates the permissibility of children’s figurative toys, owning them and using them, whether they are clearly representative or not, and whether skillfully or crudely fashioned. There is no basis in the hadeeth for making a distinction. Those who say that Aaishah’s dolls were not distinctly representative have made an arbitrary judgement not based on any evidence. What do they say about a winged horse?”[5]
    Shaykh Abdul Azeez al-Qaari’
    How can apologists claim that the Imam of Masjid Qubaa and professor of tafsir and Quranic recitation at the Islamic University of Medina uses a hadith that is not sahih in deciding the permissibility of doll-playing among Saudi Arabian children? For by doing so, even Shaykh Abdul Azeez al-Qaari’ of Saudi Arabia seems to accept that this hadith is sahih.
    If using a weak hadith, a scholar must warn the reader of its weakness:
    “Generally, in Islamic law, only the authentic (sahih) and good (hasan) hadiths are used in deriving the rules. The weak (da`if) hadiths have no value for the purpose of Shari`ah. However, the scholars of hadith sometimes differ among themselves in the determination of whether some Hadiths are weak or not. The scholars have sometimes used weak hadiths for moral and spiritual (fada’il) matters. It is important that when one uses a weak hadith for any reason, one should explain it to the people that this is weak hadith and that it is being used for this particular reason.”
    What is the Value of a Weak Hadith?
    Islam Online, Muzammil H. Siddiqi, President of Fiqh Council — North America, March 22, 2006
    It is clear from this article that Shaykh Abdul Azeez al-Qaari’ (Imaam of Masjid Qubaa and professor of tafseer and Quranic recitation at the Islamic University of Medina) did not say anything about Abu-Dawud 4914 being weak – thus it cannot be considered as such.
    Also note what the reference says at the end of the article:
    Sunan Abu Dawud, vol. 3, p. 1373, no.4914 and authenticated in Saheeh Sunan Abee Daawood, vol. 3, p. 932, no. 4123

    Summary
     In the first section, it was shown that in Islam, doll-playing girls are pre-pubescent according to the doll-playing exegesis of Ibn Hajar and Islamic laws and customs.
     In the second section it was shown, using Ibn Hajar’s doll-playing exegesis that Aisha remained a pre-pubescent child when she was married and had sexual intercourse with Muhammad.
     In the third section it was shown that Aisha remained pre-pubescent as late as 6 or 7 years after her marriage to Muhammad.
    Conclusion
    Does Muhammad meet all the criteria needed to be classed a Pedophile?
    Criteria A: Over a period of at least six months, recurrent, intense sexually arousing fantasies, sexual urges, or behaviors involving sexual activity with a prepubescent child or children (generally age 13 years or younger).
    Yes, Muhammad had sexual relations with a pre-pubescent child over a prolonged period – likely to have been at least 6 to 7 years.
    Criteria B: The person has acted on these sexual urges, or the sexual urges or fantasies caused marked distress or interpersonal difficulty.
    Yes, Muhammad had acted on his sexual urges – as demonstrated by Tabari IX:131 and various other Bukhari ahadith that state that consummation had taken place at the age of nine when it had been established that Aisha had not reached puberty until she was at least 14 years of age.
    Criteria C: The person is at least age 16 years and at least 5 years older than the child or children in Criterion A.
    Yes, Muhammad was 54 years old while Aisha was only 9 years old at the time of sexual intercourse.
    Therefore, even according to the most stringent clinical definition of pedophilia – the DSM-IV-TR – Muhammad would be found guilty as charged.

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