Pat Condell: I’m Offended by Islam


Here’s the latest video by Pat Condell. He makes an absolutely essential point (which Robert Spencer and I made on ABN’s “Jihad Watch” last night), namely, that if Islamic leaders expect the West to give in to their perpetual complaints (or, even worse, to criminalize criticism of Islam), why shouldn’t these Islamic leaders give in to our complaints about Islam? Why is tolerance always a one-way street in Islam? And why are so many people offended by criticism of Islam, but not by Islam’s violent, misogynistic, intolerant teachings?

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  1. YUP, you Boyo Paddy! The ONLY Atheist with BALLS & he is IRISH. It takes an Irish man to point out the stupidity in this world! QURAN 65:4 Top Islamic scholars’ explanations of Qur’an 65:4 show that the verse assumes consummation of marriage with prepubescent girls Before quoting the scholars on Quran 65:4, it should be noted that Quran 33:49 lays down that when a divorced female is to marry a new spouse, a waiting period is required only if the previous marriage was consummated. Ibn Kathir is perhaps the Muslim world’s most respected Quran expositor. Kathir says of 65:4 Allah the Exalted clarifies the waiting period of the woman in menopause. And that is the one whose menstruation has stopped due to her older age. Her `Iddah [waiting period before remarriage] is three months instead of the three monthly cycles for those who menstruate, which is based upon the Ayah [verse] in (Surat) Al-Baqarah. (see Qur’an 2:228) The same for the young, who have not reached the years of menstruation. Their `Iddah [waiting period before remarriage] is three months like those in menopause. This is the meaning of His [Allah’s] saying; [Qur’an 65:4] (and for those who have no courses…) Also, many Muslim translations of 65:4 make absolutely clear that the verse refers to the waiting period before remarriage of prepubescent girls. See for example these translations: Al-Muntakahb, Abdel Haleem, Abdul Majid Daryabadi, Aisha Bewley, Ali Quli Qara’i, Muhammad Mahmoud Ghali, Muhammad Taqi Usmani. Also, from Sahih al-Bukhari, the most canonical hadith collection, see this hadith which refers to the waiting period for girls “before puberty”: Volume 7, Book 62, Number 63: Narrated Sahl bin Sad: While we were sitting in the company of the Prophet a woman came to him and presented herself (for marriage) to him. The Prophet looked at her, lowering his eyes and raising them, but did not give a reply. One of his companions said, “Marry her to me O Allah’s Apostle!” The Prophet asked (him), “Have you got anything?” He said, “I have got nothing.” The Prophet said, “Not even an iron ring?” He Sad, “Not even an iron ring, but I will tear my garment into two halves and give her one half and keep the other half.” The Prophet; said, “No. Do you know some of the Quran (by heart)?” He said, “Yes.” The Prophet said, “Go, I have agreed to marry her to you with what you know of the Qur’an (as her Mahr).” ‘And for those who have no courses (i.e. they are still immature). (Qur’an 65.4) And the ‘Iddat [waiting period before remarriage] for the girl before puberty is three months (in the above Verse). [The last lines are what the man knows of the Quran.] 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 PREPUBESCENT 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 “Adam went inside the tree to hide.” “Eve cut the tree & it bled. The feather that covered Adam & Eve dropped off.” So, Tabari I:278 “Now Eve, as you caused the tree to bleed, you will bleed every new moon, & you, snake, I will cut off your feet & you will walk slithering on your face.” “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! ALLAH MAKES THEM BLEED: “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? ALLAH SAID: NEVER TRUST WOMEN! 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.\'” DOUBLE STANDARDS: FATIMA WAS TOO YOUNG TO MARRY AT 9 YEARS OF AGE, BUT NOT AISHA! 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;) ALLAH SAID: SEX AFTER 8 IS TOO LATE! 6 YEAR OLD BRIDE Aisha reported: “Allah’s Apostle married me when I was 6 years old, and I was admitted to his house when I was 9 years old.” Sahih Muslim 8:3310 Was Mohammed a Pedophile Modern day Islamic apologists, & Islamophiles alike, will very often claim that Aisha had reached puberty by the time Muhammad married & had sexual intercourse with her. However, they never provide verifiable proof for this bold assertion. 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. Aisha’s Life with Muhammad Aisha’s Behavior in Muhammad’s Harem Was she a good wife in Muhammad’s harem? Given that she was by far the most rebellious among the wives, the answer is an emphatic ‘no’. Islamic sources attest that Aisha remained as an immature child in Muhammad’s harem. Narrated Ibn ‘Abbas: that ‘Umar entered upon Hafsa and said, “O my daughter! Do not be misled by the manners of her who is proud of her beauty because of the love of Allah’s Apostle for her.” By ‘her’ he meant Ayesha. Omar added, “Then I told that to Allah’s Apostle and he smiled (on hearing that)”. Sahih Bukhari 7:62:145 ‘Umar, the second Caliph of Islam, testified about the “perfect Mother of Believers’s” bad mannerisms in a sahih hadith, warning his daughter to not be misled by her. Islamic sources also tell us that there was much fighting within Muhammad’s harem. The wives were divided into two groups with Aisha in control of one. Narrated ‘Urwa from ‘Aisha: The wives of Allah’s Apostle were in two groups. One group consisted of ‘Aisha, Hafsa, Safiyya and Sauda; and the other group consisted of Um Salama and the other wives of Allah’s Apostle… Sahih Bukhari 3:47:755 Was Aisha happy with Muhammad’s wife-collecting spree? Again, no, she was not. When made privy of Muhammad intentions of making a further addition to his harem in the form of Zainab bint Jahsh, his paternal cousin [1] and his son-in-law’s wife, Aisha exploded. This frantic outburst even warranting an intervention from Muhammad’s alter-ego, Allah, with holy verses. Narrated Aisha: I used to look down upon those ladies who had given themselves to Allah’s Apostle and I used to say, “Can a lady give herself (to a man)?” But when Allah revealed: “You (O Muhammad) can postpone (the turn of) whom you will of them (your wives), and you may receive any of them whom you will; and there is no blame on you if you invite one whose turn you have set aside (temporarily).’ (33.51) I said (to the Prophet), “I feel that your Lord hastens in fulfilling your wishes and desires.” Sahih Bukhari 6:60:311 The truth is, she was never happy with Muhammad, and their marriage was far from being a match made in heaven. We have Sahih sources which confirm this. In one Bukhari hadith, she recalls how she “disliked facing him.” Narrated ‘Aisha:….I saw the Prophet praying while I used to lie in my bed between him and the Qibla. Whenever I was in need of something, I would slip away for I disliked facing him.” Sahih Bukhari 1:9:490 She once went so far as to plot against Muhammad, and by extension, this can be construed as a plot against Islam itself. Narrated Ibn Abbas: I intended to ask ‘Umar so I said, “Who were those two ladies who tried to back each other against the Prophet?” I hardly finished my speech when he said, “They were ‘Aisha and Hafsa.” Sahih Bukhari 6:60:436 So, even during Muhammad’s lifetime Aisha was subversive towards Islam and she, along with Hafsa, rose up against him. Once again, Allah, the alter-ego of Muhammad, had to intervene with verses to fix the problem. We find these verses in the Qur’anic chapter At-Tahrim.[2] Aisha’s Attitude Towards Muhammad So far we have looked at Islamic sources and how they reflect on Aisha but, if we take a careful look at the ahadith that Aisha narrated, the nature and content of many of them are derogatory towards Islam, and very often she is found mocking and belittling her husband. This is not merely propaganda but a fact which anyone with an impartial outlook can confirm for themselves. Here are just a few examples: Aisha said Muhammad was affected with magic, and black magic is considered to be the devil’s doing, thereby she is in fact proclaiming he was under the influence of the devil. Muhammad had lost all sense of reality and acted quite bizarrely. This has been recorded in many places. In Sahih Bukhari alone, it appears six times. Muhammad, the final Messenger of Allah, being controlled by the devil. This, from the lips of the Mother of Believers. She also created the impression of a very forgetful and clumsy Muhammad. Narrated ‘Aisha: The Prophet heard a man (reciting Quran) in the Mosque, and he said, “May Allah bestow His Mercy upon him. No doubt, he made me remember such-and such Verses of such-and-such Sura which I dropped (from my memory)… Sahih Bukhari 3:48:82 She disclosed things which Muhammad had told her in private. Narrated Aswad: Ibn Az-Zubair said to me, “Aisha used to tell you secretly a number of things. What did she tell you about the Ka’ba?” I replied, “She told me that once the Prophet said, ‘O ‘Aisha! Had not your people been still close to the pre-Islamic period of ignorance (infidelity)! I would have dismantled the Ka’ba and would have made two doors in it; one for entrance and the other for exit.” Later on Ibn Az-Zubair did the same. Sahih Bukhari 1:3:128 And she betrayed Muhammad’s private affairs. Narrated ‘Urwa from ‘Aisha: The wives of Allah’s Apostle were in two groups. One group consisted of ‘Aisha, Hafsa, Safiyya and Sauda; and the other group consisted of Um Salama and the other wives of Allah’s Apostle. The Muslims knew that Allah’s Apostle loved ‘Aisha, so if any of them had a gift and wished to give to Allah’s Apostle, he would delay it, till Allah’s Apostle had come to ‘Aisha’s home and then he would send his gift to Allah’s Apostle in her home. The group of Um Salama discussed the matter together and decided that Um Salama should request Allah’s Apostle to tell the people to send their gifts to him in whatever wife’s house he was. Um Salama told Allah’s Apostle of what they had said, but he did not reply. Then they (those wives) asked Um Salama about it. She said, “He did not say anything to me.” They asked her to talk to him again. She talked to him again when she met him on her day, but he gave no reply. When they asked her, she replied that he had given no reply. They said to her, “Talk to him till he gives you a reply.” When it was her turn, she talked to him again. He then said to her, “Do not hurt me regarding Aisha, as the Divine Inspirations do not come to me on any of the beds except that of Aisha.” On that Um Salama said, “I repent to Allah for hurting you.” Then the group of Um Salama called Fatima, the daughter of Allah’s Apostle and sent her to Allah’s Apostle to say to him, “Your wives request to treat them and the daughter of Abu Bakr on equal terms.” Then Fatima conveyed the message to him. The Prophet said, “O my daughter! Don’t you love whom I love?” She replied in the affirmative and returned and told them of the situation. They requested her to go to him again but she refused. They then sent Zainab bint Jahsh who went to him and used harsh words saying, “Your wives request you to treat them and the daughter of Ibn Abu Quhafa on equal terms.” On that she raised her voice and abused ‘Aisha to her face so much so that Allah’s Apostle looked at ‘Aisha to see whether she would retort. ‘Aisha started replying to Zainab till she silenced her. The Prophet then looked at ‘Aisha and said, “She is really the daughter of Abu Bakr.” Sahih Bukhari 3:47:755 Negative Views of Aisha Among the Ummah When all is said and done, it is very hard to believe that Aisha was in fact a true Muslim. There is little wonder that most Shi’ites view her with contempt. They are treating her memory in accordance to her merits in Islam. Yes, it may come as a surprise to many but 1/10th of the world’s Muslim population considers Aisha as not being a true Muslim, not in the absolute sense of the word. Due to her (Aisha’s) actions against Imam Ali during the times of the Prophet and after his death (including the famous battle of the Camel), the followers of the ahl al-bayt are not encouraged to keep her name for their children. Al-Islam The Shi’ite cleric, Shaykh Yasser Al-Habib, has also accused Aisha, along with Hafsa, of being responsible for the poisoning and death of Muhammad.[9] Aisha’s Hatred of Ali Ali, Muhammad’s son-in-law, once suggested for him to divorce Aisha when she had become involved in a scandalous affair with a man named Safwan; and there is evidence in Islam’s authentic sources which affirm that Aisha kept hold of her vengeful hatred towards Ali for the rest of her life. So much so, she could barely bring herself to mention him by name. Narrated ‘Aisha: “When the Prophet became seriously ill and his disease became aggravated he asked for permission from his wives to be nursed in my house and he was allowed. He came out with the help of two men and his legs were dragging on the ground. He was between Al-Abbas and another man.” ‘Ubaid Ullah said, “I told Ibn ‘Abbas what ‘Aisha had narrated and he said, ‘Do you know who was the (second) man whose name ‘Aisha did not mention\'” I said, ‘No.’ Ibn ‘Abbas said, ‘He was ‘Ali Ibn Abi Talib.’ ” Sahih Bukhari 1:11:634 Furthermore, the troubled state-of-mind of this young woman led to the first civil war in Islamic history caused by a woman. She led an army against Ali, the fourth elected Caliph of the Muslims. Her actions ultimately caused the death of twenty thousand Muslims in the war now known in history as the “Battle of the Camel”. Conclusion What could have possibly drove her to such extreme measures without ever considering the outcome of her actions? The answer is simple: she was metaphorically attempting to kill two birds with one stone. Narrated Jarir: The Prophet said to me during Hajjat-al-Wida’: Let the people keep quiet and listen. Then he said (addressing the people), “Do not (become infidels) revert to disbelief after me by striking the necks (cutting the throats) of one another (killing each other).” Sahih Bukhari 1:3:122 Aisha’s actions were very much reflective of her disturbed psychological make-up. She was a physically and sexually abused female, deprived from the innocent pleasures of childhood and adjoined to Muhammad’s harem while she was still a playful little girl. She could never rid herself of this affliction, and the physical and psychological pain manifested itself through hatred. And the outlet for this hate? In a delirious state, she raised up arms against Ali and her own brethren (Muslims), and by doing so she was rebelling against her deceased husband’s wishes, “Do not revert to disbelief after me by striking the necks of one another.” Aisha’s forces were ultimately defeated, yet amidst all of these mishaps, this deranged woman preserved and carried her animosity towards Ali throughout her life. In Tabari vol. 7:224 we even see her rejoicing at the news of Ali’s death. The life of Aisha bint Abu Bakr truly was a seventh century tragedy. This page is featured in the core article, Islam and Pedophilia which serves as a starting point for anyone wishing to learn more about this topic References ↑ Maududi (1967), Tafhimul Quran, Chapter Al Ahzab ↑ “O Prophet! Why bannest thou that which Allah hath made lawful for thee, seeking to please thy wives? And Allah is Forgiving, Merciful.” – Qur’an 66:1 ↑ “Narrated ‘Aisha: Magic was worked on the Prophet so that he began to fancy that he was doing a thing which he was not actually doing. One day he invoked (Allah) for a long period and then said, “I feel that Allah has inspired me as how to cure myself. Two persons came to me (in my dream) and sat, one by my head and the other by my feet. One of them asked the other, “What is the ailment of this man?” The other replied, ‘He has been bewitched” The first asked, ‘Who has bewitched him?’ The other replied, ‘Lubaid bin Al-A’sam.’ The first one asked, ‘What material has he used?’ The other replied, ‘A comb, the hair gathered on it, and the outer skin of the pollen of the male date-palm.’ The first asked, ‘Where is that?’ The other replied, ‘It is in the well of Dharwan.’ ” So, the Prophet went out towards the well and then returned and said to me on his return, “Its date-palms (the date-palms near the well) are like the heads of the devils.” I asked, “Did you take out those things with which the magic was worked?” He said, “No, for I have been cured by Allah and I am afraid that this action may spread evil amongst the people.” Later on the well was filled up with earth.” – Sahih Bukhari 4:54:490 ↑ “Narrated ‘Aisha: A man called Labid bin al-A’sam from the tribe of Bani Zaraiq worked magic on Allah’s Apostle till Allah’s Apostle started imagining that he had done a thing that he had not really done. One day or one night he was with us, he invoked Allah and invoked for a long period, and then said, “O ‘Aisha! Do you know that Allah has instructed me concerning the matter I have asked him about? Two men came to me and one of them sat near my head and the other near my feet. One of them said to his companion, “What is the disease of this man?” The other replied, “He is under the effect of magic.’ The first one asked, ‘Who has worked the magic on him?’ The other replied, “Labid bin Al-A’sam.’ The first one asked, ‘What material did he use?’ The other replied, ‘A comb and the hairs stuck to it and the skin of pollen of a male date palm.’ The first one asked, ‘Where is that?’ The other replied, ‘(That is) in the well of Dharwan;’ ” So Allah’s Apostle along with some of his companions went there and came back saying, “O ‘Aisha, the color of its water is like the infusion of Henna leaves. The tops of the date-palm trees near it are like the heads of the devils.” I asked. “O Allah’s Apostle? Why did you not show it (to the people)?” He said, “Since Allah cured me, I disliked to let evil spread among the people.” Then he ordered that the well be filled up with earth.” – Sahih Bukhari 7:71:658 ↑ “Narrated Aisha: Magic was worked on Allah’s Apostle so that he used to think that he had sexual relations with his wives while he actually had not (Sufyan said: That is the hardest kind of magic as it has such an effect). Then one day he said, “O ‘Aisha do you know that Allah has instructed me concerning the matter I asked Him about? Two men came to me and one of them sat near my head and the other sat near my feet. The one near my head asked the other. What is wrong with this man?’ The latter replied the is under the effect of magic The first one asked, Who has worked magic on him?’ The other replied Labid bin Al-A’sam, a man from Bani Zuraiq who was an ally of the Jews and was a hypocrite.’ The first one asked, What material did he use)?’ The other replied, ‘A comb and the hair stuck to it.’ The first one asked, ‘Where (is that)?’ The other replied. ‘In a skin of pollen of a male date palm tree kept under a stone in the well of Dharwan’ So the Prophet went to that well and took out those things and said “That was the well which was shown to me (in a dream) Its water looked like the infusion of Henna leaves and its date-palm trees looked like the heads of devils.” The Prophet added, “Then that thing was taken out’ I said (to the Prophet ) “Why do you not treat yourself with Nashra?” He said, “Allah has cured me; I dislike to let evil spread among my people.”” – Sahih Bukhari 7:71:660 ↑ “Narrated ‘Aisha: Magic was worked on Allah’s Apostle so that he began to imagine that he had done something although he had not. One day while he was with me, he invoked Allah and invoked for a long period and then said, “O ‘Aisha! Do you know that Allah has instructed me regarding the matter I asked Him about?” I asked, “What is that, O Allah’s Apostle?” He said, “Two men came to me; one of them sat near my head and the other sat near my feet. One of them asked his companion, ‘What is the disease of this man?’ The other replied, ‘He is under the effect of magic.’ The first one asked, ‘Who has worked magic on him?” The other replied, ‘Labid bin A’sam, a Jew from the tribe of Bani Zuraiq.’ The (first one asked), ‘With what has it been done?’ The other replied, ‘With a a comb and the hair stuck to it and a skin of the pollen of a male datepalm tree.’ The first one asked, ‘Where is it?’ The other replied, ‘In the well of Dharwan.’ Then the Prophet went along with some of his companions to that well and looked at that and there were date palms near to it. Then he returned to me and said, ‘By Allah the water of that well was (red) like the infusion of Henna leaves and its date-palms were like the heads of devils” I said, O Allah’s Apostle! Did you take those materials out of the pollen skin?” He said, ‘No! As for me Allah has healed me and cured me and I was afraid that (by Showing that to the people) I would spread evil among them when he ordered that the well be filled up with earth, and it was filled up with earth “” – Sahih Bukhari 7:71:661 ↑ “Narrated ‘Aisha: The Prophet continued for such-and-such period imagining that he has slept (had sexual relations) with his wives, and in fact he did not. One day he said, to me, “O ‘Aisha! Allah has instructed me regarding a matter about which I had asked Him. There came to me two men, one of them sat near my feet and the other near my head. The one near my feet, asked the one near my head (pointing at me), ‘What is wrong with this man? The latter replied, ‘He is under the effect of magic.’ The first one asked, ‘Who had worked magic on him?’ The other replied, ‘Lubaid bin Asam.’ The first one asked, ‘What material (did he use)?’ The other replied, ‘The skin of the pollen of a male date tree with a comb and the hair stuck to it, kept under a stone in the well of Dharwan.”‘ Then the Prophet went to that well and said, “This is the same well which was shown to me in the dream. The tops of its date-palm trees look like the heads of the devils, and its water looks like the Henna infusion.” Then the Prophet ordered that those things be taken out. I said, “O Allah’s Apostle! Won’t you disclose (the magic object)?” The Prophet said, “Allah has cured me and I hate to circulate the evil among the people.” ‘Aisha added, “(The magician) Lubaid bin Asam was a man from Bani Zuraiq, an ally of the Jews.”” – Sahih Bukhari 8:73:89 ↑ “Narrated ‘Aisha: that Allah’s Apostle was affected by magic, so much that he used to think that he had done something which in fact, he did not do, and he invoked his Lord (for a remedy). Then (one day) he said, “O ‘Aisha!) Do you know that Allah has advised me as to the problem I consulted Him about?” ‘Aisha said, “O Allah’s Apostle! What’s that?” He said, “Two men came to me and one of them sat at my head and the other at my feet, and one of them asked his companion, ‘What is wrong with this man?’ The latter replied, ‘He is under the effect of magic.’ The former asked, ‘Who has worked magic on him?’ The latter replied, ‘Labid bin Al-A’sam.’ The former asked, ‘With what did he work the magic?’ The latter replied, ‘With a comb and the hair, which are stuck to the comb, and the skin of pollen of a date-palm tree.’ The former asked, ‘Where is that?’ The latter replied, ‘It is in Dharwan.’ Dharwan was a well in the dwelling place of the (tribe of) Bani Zuraiq. Allah’s Apostle went to that well and returned to ‘Aisha, saying, ‘By Allah, the water (of the well) was as red as the infusion of Hinna, (1) and the date-palm trees look like the heads of devils.’ ‘Aisha added, Allah’s Apostle came to me and informed me about the well. I asked the Prophet, ‘O Allah’s Apostle, why didn’t you take out the skin of pollen?’ He said, ‘As for me, Allah has cured me and I hated to draw the attention of the people to such evil (which they might learn and harm others with).’ ” Narrated Hisham’s father: ‘Aisha said, “Allah’s Apostle was bewitched, so he invoked Allah repeatedly requesting Him to cure him from that magic).” Hisham then narrated the above narration. (See Hadith No. 658, Vol. 7)” – Sahih Bukhari 8:75:400 ↑ Prophet Muhammad was murdered! – Transcription of a lecture delivered by Shaykh Yasser Al-Habib, on “Who Killed Allah’s Messenger?” ↑ “… I said: Messenger of Allah, may my father and mother be ransom for you, and then I told him (the whole story). He said: Was it the darkness (of your shadow) that I saw in front of me? I said: Yes. He struck me on the ch

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