‘Quarantine her!’ Top Tunisian Islamist says topless girl needs stoning


Al Arabiya – A Tunisian Salafi preacher has called for a 19-year old girl who posted her topless pictures on Facebook to be “quarantined” and stoned to death before she starts “an epidemic.”

19 year old Amina poses topless and then posts her photo's on Facebook.

19 year old Amina poses topless and then posts her photo’s on Facebook.

Tunisian newspaper Assabah News quoted Salafi preacher Alami Adel, who heads the Commission for the Promotion of Virtue and Prevention of Vice, saying: “According to God’s law, she deserves 80 to 100 lashes, but what she committed is worth much more than that. She deserves to be stoned to death and she must be quarantined because what she did is an epidemic.” [ Comments: Salafi preacher wants Amina to be stoned to death, so next time if any Muslim men or women argue that there is no stoning to death in Islam, please refer to this barbaric Islamic preacher, who calls such a heinous act as God’s law, so we can also imagine what a wicked God he must be following.]

“She is like someone suffering from a serious and contagious illness and she must be secluded and treated,” he added. [What about those Mr. Scientist who kill innocent people from round globe, because of them being Non-Muslim? Shouldn’t they be treated worse than wild animals and should be treated.] 

The young Amina, who is part of a feminist movement and group called FEMEN can be seen smoking a cigarette topless with Arabic words written across her chest in black that reads in English “My body belongs to me.”

FEMEN is a Ukrainian based feminist group that gathers women together in Europe in topless protests in support of women’s rights.

Amina has been delivered by her parents to a psychiatric hospital in Tunis, according to reports received by FEMEN leader Inna Shevchenko in Paris and reported by the U.S. based magazine the Atlantic.

Tunisian media said that if Amina committed the offence in Tunisia, she could be punished by up to two years in prison and be given a fine between $60 and $600.

A petition and an international day of action on April 4 to highlight the threats against Amina have been organized by activists.

More than 10,000 people have signed the petition that called for those who threatened Amina’s life to be prosecuted.

On Thursday reports FEMEN’s Facebook account was hacked emerged. The page had reportedly been infiltrated with videos and pictures on the site being replaced by verses from the Koran. [ I don’t know whether Amina did right thing or wrong by posting her nude picture, but yes, I am certain that her nude picture was better than the verses of Quran. At least her pictures don’t encourage or command to kill infidels, but yes the verses of Quran do.]

“Thanks to God we have hacked this immoral page and the best is yet to come,” read one message signed by “al-Angour,” an apparent hacker.

FEMEN has released a statement condemning “barbarian threats of the Islamists about the necessity of reprisals against the Tunisian activist Amina.”

“We are afraid for her life and we call on women to fight for their freedom against religious atrocities” it added.

Last month, FEMEN brought together Iranian women in Sweden, who took to the streets of Stockholm demonstrating against the Hijab (Islamic headscarf).

 

One thought on “‘Quarantine her!’ Top Tunisian Islamist says topless girl needs stoning

  1. THE TRINITY IN ISLAM: WANK’UM-FCUK’UM & STONE’UM THE PERFECT MUSLIM And surely thou hast sublime morals (Surat Al-Qalam 68:4). Ye have indeed in the Messenger of Allah an excellent exemplar (Surat Al-Ahzab 33:21). Muslims believe that the Koran is the eternal word/laws of god to acts as a divine guidance for mankind about how to live a moral, righteous life. Prophet Muhammad, the highest perfection of human life and the prototype of the most wonderful human conduct in Islamic belief, emulated the guidance of Allah perfectly. WANK’UM HOW TO THIGH Now let us see how it is practiced on a female child & who began this evil practice. According to an official Fatwa issued in Saudi Arabia, the prophet Muhammad began to practice thighing his child-bride, Aisha when she was 6 years old until she reached 9 years of age (Fatwa No. 31409). The hadith, which was quoted earlier, mentioned the prophet Muhammad started performing literal sex with Aisha ONLY when she reached the age of 9 (Sahih al-Bukhari, book 62, hadith No. 89). Muslim scholars collectively agree, a child becomes an adult, available for sexual intercourse as soon as she reaches the age of nine. Likewise, the Shari’a allows any of the faithful to marry a six-year-old child. According to the fatwa, the prophet Muhammad could not have sex with his fiancée, Aisha when she was six due to her small size & age. However, the fatwa said that at age six, he would put his penis between her thighs and massage it gently because he did not want to harm her. Imagine a man of 51 removing the clothes of a 6-year-old girl and slipping his erect penis between her thighs, rubbing her until he ejaculated and his semen ran down her thighs. To this day, this is considered a benevolent act on the part of the adult male “not wanting to harm her.” What harm could be inflicted upon a young girl mentally and emotionally if not a grown man showing her his penis and stripping her of her clothes and rubbing his male organ between her legs? Of course the twisted mind that does such an evil to a female child, would not hesitate to ejaculate on her body. And if this sexually perverted evil frame of mind committed such an act upon a child, the pedophile would not stop at ejaculating on her. His evil desire would go further and rape the child before she was a mature adult. This is exactly what Muhammad did to Aisha when she was yet a child of 9. Before she reached puberty, he began to have sex with her. Let us see what the fatwa said about the prophet of Islam and his child-bride, Aisha.“Praise be to Allah and peace be upon the one after whom there is no [further] prophet. After the permanent committee for the scientific research and fatwas (religious decrees) reviewed the question presented to the grand Mufti Abu Abdullah Muhammad Al-Shamari, with reference number 1809 issued on 3/8/1421(Islamic calendar). The inquirer asked the following:‘It has become wide spread these days, and especially during weddings, the habit of mufakhathat of the children (mufakhathat literally translated means “placing between the thighs of children” which means placing the male erected penis between the thighs of a child). What is the opinion of scholars knowing full well that the prophet, the peace and prayers of Allah be upon him, also practiced the “thighing” of Aisha – the mother of believers ?’ After the committee studied the issue, they gave the following reply: ‘It has not been the practice of the Muslims throughout the centuries to resort to this unlawful practice that has come to our countries from pornographic movies that the kofar (infidels) and enemies of Islam send. As for the Prophet, peace and prayers of Allah be upon him, thighing his fiancée Aisha. She was six years of age and he could not have intercourse with her due to her small age. That is why the prophet peace and prayers of Allah be upon him placed his penis between her thighs and massaged it lightly, as the apostle of Allah had control of his penis not like other believers’” (Fatwa No. 31409). Thighing of children is practiced in many Arab and Muslim countries, notably in Saudi Arabia, Yemen, Iran, and the Gulf countries. Also evil practices like altamatu’a bil almuka’aba (pleasure from sexual contact with her breasts), altamatu’a bil alsagirah (pleasure from sexual contact with a baby girl), altamatu’a bil alradi’ah, (pleasure from sexual contact with a suckling female infant), (Reported by Baharini Women’s Rights Activist, Ghada Jamshir) Mohammed heard one of his wives was leaving him, so he rushed home where he found her on the carpet in front of the tent with her belongings; he sat down beside her & said, “I heard you were planning to leave me?” She replied, “Yes, I heard your other wives saying, you were a pedophile!” Mohammed thinks for a minute or so & then responds, “that’s a mighty big word for a 6 year old child.” YOU TUBE Pedophilia in Islam , thighing children , fondling underage girls pedophilia – whole film by Hoplit300• What is “thighing”? by neotropic9• **Thighing**Mufakhathat by bigtone1979Taiwan• Thighing of Female Children In Islam by Thomas Ahmed• Child Bride in Islam. Sure 65:4 Mufa’ Khathat – thighing ISLAM by Merauder2000• wwwislamqa.com http://www.islamqa.com http://www.altafsir.com schnellmann.org Muhammad Aisha Pedophile Child Rape Muslim Marriage Law 1 Muhaddithorg by AwesomeIslam• FCUK’UM EVIDENCE THAT ISLAM ALLOWS CHILDREN TO ENGAGE IN SEX BEFORE MENSTRUATION First, we need to establish that Islam allows female children to be married and engaged in sex prior to their first menses (prepubescent). For that we turn to the Islamic source materials. Starting with the Quran: If you are in doubt concerning those of your wives who have ceased menstruating, know that their waiting period shall be three months. The same shall apply to those who have not menstruated. As for pregnant women, their term shall end with their confinement. God will ease the hardship of the man who fears him. Qur’an, sura 65:4, Dawood The surrounding context deals with the issue of the waiting period for divorce, and remarriage. The Quran is telling Muslims to wait for a certain period of time before making the divorce final or deciding to forego it. The Quran exhorts men to wait a period of three months in the case of women who either are no longer menstruating or haven’t even started their menstrual cycles! (Source) Since Muslim men are to wait 3 months before divorcing a prepubescent child it means that they have been engaging in sex with those children. I quote three Islamic scholars commentary related to Qur’an, sura 65:4 and the subject of sex with prepubescent children: Ibn Kathir writes regarding 65:4 , “The `Iddah is made up of cleanliness and the menstrual period.” So he divorces her while it is clear that she is pregnant, or he does not due to having sex, or since he does not know if she is pregnant or not. This is why the scholars said that there are two types of divorce, one that conforms to the Sunnah and another innovated. The divorce that conforms to the Sunnah is one where the husband pronounces one divorce to his wife when she is not having her menses and without having had sexual intercourse with her after the menses ended. One could divorce his wife when it is clear that she is pregnant. As for the innovated divorce, it occurs when one divorces his wife when she is having her menses, or after the menses ends, has sexual intercourse with her and then divorces her, even though he does not know if she became pregnant or not. There is a third type of divorce, which is neither a Sunnah nor an innovation where one divorces A YOUNG WIFE WHO HAS NOT BEGUN TO HAVE MENSES, the wife who is beyond the age of having menses, and divorcing one’s wife before the marriage was consummated. (Source; bold and capital emphasis ours) Al-Tabari said regarding 65:4 The interpretation of the verse “And those of your women as have passed the age of monthly courses, for them the ‘Iddah (prescribed period), if you have doubt (about their periods), is three months; and for those who have no courses [(i.e. they are still immature) their ‘Iddah (prescribed period) is three months likewise”. He said: The same applies to the ‘idaah for girls who do not menstruate because they are too young, if their husbands divorce them after consummating the marriage with them. Tafseer al-Tabari, 14/142 (Source: Islam Q&A (www.islam-qa.com) (Question #12708: Is it acceptable to marry a girl who has not yet started her menses?) Regarding sex with prepubescent children, Abu-Ala’ Maududi states: “Therefore, making mention of the waiting-period for girls who have not yet menstruated, clearly proves that it is not only permissible to give away the girl at this age but it is permissible for the husband to consummate marriage with her. Now, obviously no Muslim has the right to forbid a thing which the Qur’an has held as permissible.” (Maududi, volume 5, p. 620, note 13, emphasis added) ISLAM QA Questions and Answers. Is it acceptable to marry a girl who has not yet started her menses? – QUESTION 12708 I have not yet reached the age of puberty. Is it correct that a girl could get married before her menses start, or is that just a traditional myth?. Praise be to Allaah. Firstly: Marriage to a young girl before she reaches puberty is permissible according to sharee’ah, and it was narrated that there was scholarly consensus on this point. 1 – Allaah says (interpretation of the meaning): “And those of your women as have passed the age of monthly courses, for them the ‘Iddah (prescribed period), if you have doubt (about their periods), is three months; and for those who have no courses [(i.e. they are still immature) their ‘Iddah (prescribed period) is three months likewise” [al-Talaaq 65:4] In this verse we see that Allaah states that for those who do not menstruate – because they are young and have not yet reached the age of puberty – the ‘iddah in the case of divorce is three months. This clearly indicates that it is permissible for a young girl who has not started her periods to marry. Al-Tabari (may Allaah have mercy on him) said: The interpretation of the verse “And those of your women as have passed the age of monthly courses, for them the ‘Iddah (prescribed period), if you have doubt (about their periods), is three months; and for those who have no courses [(i.e. they are still immature) their ‘Iddah (prescribed period) is three months likewise”. He said: The same applies to the ‘idaah for girls who do not menstruate because they are too young, if their husbands divorce them after consummating the marriage with them. Tafseer al-Tabari, 14/142 2 – It was narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) married her when she was six years old, and consummated the marriage with her when she was nine, and she stayed with him for nine years. Narrated by al-Bukhaari, 4840; Muslim, 1422. Ibn ‘Abd al-Barr said: The scholars are unanimously agreed that a father may marry off his young daughter without consulting her. The Messenger of Allaah married ‘Aa’ishah bint Abi Bakr when she was young, six or seven years old, when her father married her to him. Al-Istidhkaar, 16/49-50. Secondly: The fact that it is permissible to marry a minor girl does not imply that it is permissible to have intercourse with her, rather the husband should not have intercourse with her until she becomes able for that. Hence the Prophet (peace and blessings of Allaah be upon him) delayed consummating the marriage to ‘Aa’ishah (may Allaah be pleased with her). And Allaah knows best. Islam Q&A It is clear: Muslim men can engage in sex with prepubescent children! Muslims believe that the Koran is the eternal word/laws of god to acts as a divine guidance for mankind about how to live a moral, righteous life. Prophet Muhammad, the highest perfection of human life & the prototype of the most wonderful human conduct in Islamic belief, emulated the guidance of Allah perfectly. Let us investigate how did the prophet live Islam; how did the prophet apply the eternal teachings of god in his daily life? Muhammad fantasized about baby Aisha before soliciting her from her father Sahih Bukhari 9.140 Narrated ‘Aisha: Allah’s apostle said to me, “you were shown to me twice (in my dream) before I married you. I saw an angel carrying you in a silken piece of cloth, and I said to him, ‘uncover (her),’ and behold, it was you. I said (to myself), ‘if this is from Allah, then it must happen. Sahih al-Bukhari, volume 7, book 62, number 17 Narrated jabir bin ‘abdullah: When I got married, Allah’s apostle said to me, “what type of lady have you married?” I replied, “I have married a matron.” he said, “why, don’t you have a liking for the virgins and for fondling them?” Jabir also said: Allah’s apostle said, “why didn’t you marry a young girl so that you might play with her and she with you?” Muhammad, 50, marries baby Aisha at age 6 Sahih Bukhari volume 5, book 58, number 234 Narrated Aisha: the prophet engaged (married) 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 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. Bukhari vol 8, bk 73, no 151 Narrated ‘Aisha: I used to play with the dolls in the presence of the prophet, & my girl friends also used to play with me. When Allah’s apostle used to enter (my dwelling place) they used to hide themselves, but the prophet would call them to join & play with me. (the playing with the dolls & 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) PREPUBESCENT BRIDES Quran 65.4 “and those of your women as have passed the age of monthly courses, for them the ‘iddah (prescribed divorce period), if you have doubts (about their periods), is three months, and for those who have no courses [(i.e. They are still immature) their ‘iddah (prescribed period) is three months likewise, except in case of death] . And for those who are pregnant (whether they are divorced or their husbands are dead), their ‘iddah (prescribed period) is until they deliver (their burdens) (give birth) and whosoever fears Allah and keeps his duty to him, he will make his matter easy for him.” Sura (65:4) lays down rules for divorce and sets the prescribed period for divorce. It clearly says, Muslim men can marry (and divorce) little girls who have not yet reached menstruation age. This means that Muslim men were allowed to marry baby girls. This is the eternal word of god. This is an eternal law of Allah. All Muslims must believe in this teaching. Otherwise, they are no longer Muslims but apostates of Islam. Diagnostic criteria for 302.2 Pedophilia A. Over a period of at least 6 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). B. The person has acted on these urges, or the sexual urges or fantasies cause marked distress or interpersonal difficulty. C. The person is at least age 16 years and at least 5 years older than the child or children in Criterion A. Note: Do not include an individual in late adolescence involved in an ongoing sexual relationship with a 12- or 13-year-old. Specify if: Sexually Attracted to Males Sexually Attracted to Females Sexually Attracted to Both Specify if: Limited to Incest Specify type: Exclusive Type (attracted only to children) Nonexclusive Type Ad A. Yes, they began when Aisha was 4 and lasted till he died 14 years later Ad B. Yes, he acted upon these feeling, he raped Aisha when he was 53 years old and she was just 9 years old Ad C. see ad B. _________________ … natural selection is sort of a matter of faith on my part since the theory is so coherent and so powerful Richard Dawkins on Natural Selection 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. STONE’UM Introduction Stoning to death is a cruel insane Islamic punishment given to people who are married but still voluntarily have sex outside marraige. This punishment was ordered by the “merciful” Prophet, who ofcourse was the messenger of the “merciful” Allah. Many hadith, including Sahih Bukhari give proof that Stoning was ordered and practiced by Muhammad, for example: Volume 2, Book 23, Number 413: Narrated ‘Abdullah bin ‘Umar : The Jew brought to the Prophet a man and a woman from amongst them who have committed (adultery) illegal sexual intercourse. He ordered both of them to be stoned (to death), near the place of offering the funeral prayers beside the mosque.” Stoning in Islam Hadith Sahih Bukhari Volume 2, Book 23, Number 413: Narrated ‘Abdullah bin ‘Umar : The Jew brought to the Prophet a man and a woman from amongst them who have committed (adultery) illegal sexual intercourse. He ordered both of them to be stoned (to death), near the place of offering the funeral prayers beside the mosque.” Volume 3, Book 34, Number 421: Narrated ‘Aisha: Sad bin Abi Waqqas and ‘Abu bin Zam’a quarreled over a boy. Sad said, “O Allah’s Apostle! This boy is the son of my brother (‘Utba bin Abi Waqqas) who took a promise from me that I would take him as he was his (illegal) son. Look at him and see whom he resembles.” ‘Abu bin Zam’a said, “O Allah’s Apostle! This is my brother and was born on my father’s bed from his slave-girl.” Allah’s Apostle cast a look at the boy and found definite resemblance to ‘Utba and then said, “The boy is for you, O ‘Abu bin Zam’a. The child goes to the owner of the bed and the adulterer gets nothing but the stones (despair, i.e. to be stoned to death). Then the Prophet said, “O Sauda bint Zama! Screen yourself from this boy.” So, Sauda never saw him again. Volume 3, Book 49, Number 860: Narrated Abu Huraira and Zaid bin Khalid Al-Juhani: A bedouin came and said, “O Allah’s Apostle! Judge between us according to Allah’s Laws.” His opponent got up and said, “He is right. Judge between us according to Allah’s Laws.” The bedouin said, “My son was a laborer working for this man, and he committed illegal sexual intercourse with his wife. The people told me that my son should be stoned to death; so, in lieu of that, I paid a ransom of one hundred sheep and a slave girl to save my son. Then I asked the learned scholars who said, “Your son has to be lashed one-hundred lashes and has to be exiled for one year.” The Prophet said, “No doubt I will judge between you according to Allah’s Laws. The slave-girl and the sheep are to go back to you, and your son will get a hundred lashes and one year exile.” He then addressed somebody, “O Unais! go to the wife of this (man) and stone her to death” So, Unais went and stoned her to death. Volume 3, Book 50, Number 885: Narrated Abu Huraira and Zaid bin Khalid Al-Juhani: A bedouin came to Allah’s Apostle and said, “O Allah’s apostle! I ask you by Allah to judge My case according to Allah’s Laws.” His opponent, who was more learned than he, said, “Yes, judge between us according to Allah’s Laws, and allow me to speak.” Allah’s Apostle said, “Speak.” He (i .e. the bedouin or the other man) said, “My son was working as a laborer for this (man) and he committed illegal sexual intercourse with his wife. The people told me that it was obligatory that my son should be stoned to death, so in lieu of that I ransomed my son by paying one hundred sheep and a slave girl. Then I asked the religious scholars about it, and they informed me that my son must be lashed one hundred lashes, and be exiled for one year, and the wife of this (man) must be stoned to death.” Allah’s Apostle said, “By Him in Whose Hands my soul is, I will judge between you according to Allah’s Laws. The slave-girl and the sheep are to be returned to you, your son is to receive a hundred lashes and be exiled for one year. You, Unais, go to the wife of this (man) and if she confesses her guilt, stone her to death.” Unais went to that woman next morning and she confessed. Allah’s Apostle ordered that she be stoned to death. Volume 4, Book 56, Number 829: Narrated ‘Abdullah bin ‘Umar: The Jews came to Allah’s Apostle and told him that a man and a woman from amongst them had committed illegal sexual intercourse. Allah’s Apostle said to them, “What do you find in the Torah (old Testament) about the legal punishment of Ar-Rajm (stoning)?” They replied, (But) we announce their crime and lash them.” Abdullah bin Salam said, “You are telling a lie; Torah contains the order of Rajm.” They brought and opened the Torah and one of them solaced his hand on the Verse of Rajm and read the verses preceding and following it. Abdullah bin Salam said to him, “Lift your hand.” When he lifted his hand, the Verse of Rajm was written there. They said, “Muhammad has told the truth; the Torah has the Verse of Rajm. The Prophet then gave the order that both of them should be stoned to death. (‘Abdullah bin ‘Umar said, “I saw the man leaning over the woman to shelter her from the stones.” Volume 6, Book 60, Number 79: Narrated ‘Abdullah bin Umar: The Jews brought to the Prophet a man and a woman from among them who had committed illegal sexual intercourse. The Prophet said to them, “How do you usually punish the one amongst you who has committed illegal sexual intercourse?” They replied, “We blacken their faces with coal and beat them,” He said, “Don’t you find the order of Ar-Rajm (i.e. stoning to death) in the Torah?” They replied, “We do not find anything in it.” ‘Abdullah bin Salam (after hearing this conversation) said to them. “You have told a lie! Bring here the Torah and recite it if you are truthful.” (So the Jews brought the Torah). And the religious teacher who was teaching it to them, put his hand over the Verse of Ar-Rajm and started reading what was written above and below the place hidden with his hand, but he did not read the Verse of Ar-Rajm. ‘Abdullah bin Salam removed his (i.e. the teacher’s) hand from the Verse of Ar-Rajm and said, “What is this?” So when the Jews saw that Verse, they said, “This is the Verse of Ar-Rajm.” So the Prophet ordered the two adulterers to be stoned to death, and they were stoned to death near the place where biers used to be placed near the Mosque. I saw her companion (i.e. the adulterer) bowing over her so as to protect her from the stones. Volume 7, Book 63, Number 195: Narrated Jabir: A man from the tribe of Bani Aslam came to the Prophet while he was in the mosque and said, “I have committed illegal sexual intercourse.” The Prophet turned his face to the other side. The man turned towards the side towards which the Prophet had turned his face, and gave four witnesses against himself. On that the Prophet called him and said, “Are you insane?” (He added), “Are you married?” The man said, ‘Yes.” On that the Prophet ordered him to be stoned to the death in the Musalla (a praying place). When the stones hit him with their sharp edges and he fled, but he was caught at Al-Harra and then killed Volume 7, Book 63, Number 196: Narrated Abu Huraira: A man from Bani Aslam came to Allah’s Apostle while he was in the mosque and called (the Prophet ) saying, “O Allah’s Apostle! I have committed illegal sexual intercourse.” On that the Prophet turned his face from him to the other side, whereupon the man moved to the side towards which the Prophet had turned his face, and said, “O Allah’s Apostle! I have committed illegal sexual intercourse.” The Prophet turned his face (from him) to the other side whereupon the man moved to the side towards which the Prophet had turned his face, and repeated his statement. The Prophet turned his face (from him) to the other side again. The man moved again (and repeated his statement) for the fourth time. So when the man had given witness four times against himself, the Prophet called him and said, “Are you insane?” He replied, “No.” The Prophet then said (to his companions), “Go and stone him to death.” The man was a married one. Jabir bin ‘Abdullah Al-Ansari said: I was one of those who stoned him. We stoned him at the Musalla (‘Id praying place) in Medina. When the stones hit him with their sharp edges, he fled, but we caught him at Al-Harra and stoned him till he died. Volume 7, Book 63, Number 230: Narrated Al-Qasim bin Muhammad: Ibn ‘Abbas; said, “Once Lian was mentioned before the Prophet whereupon ‘Asim bin Adi said something and went away. Then a man from his tribe came to him, complaining that he had found a man width his wife. ‘Asim said, ‘I have not been put to task except for my statement (about Lian).’ ‘Asim took the man to the Prophet and the man told him of the state in which he had found his wife. The man was pale, thin, and of lank hair, while the other man whom he claimed he had seen with his wife, was brown, fat and had much flesh on his calves. The Prophet invoked, saying, ‘O Allah! Reveal the truth.’ So that lady delivered a child resembling the man whom her husband had mentioned he had found her with. The Prophet then made them carry out Lian.” Then a man from that gathering asked Ibn ‘Abbas, “Was she the same lady regarding which the Prophet had said, ‘If I were to stone to death someone without witness, I would have stoned this lady’?” Ibn ‘Abbas said, “No, that was another lady who, though being a Muslim, used to arouse suspicion by her outright misbehavior. ” Volume 8, Book 78, Number 629: Narrated Abu Huraira and Zaid bin Khalid: Two men had a dispute in the presence of Allah’s Apostle. One of them said, “O Allah’s Apostle! Judge between us according to Allah’s Laws.” The other who was wiser, said, “Yes, O Allah’s Apostle! Judge between us according to Allah’

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