A General Difinition of the PROPHET MOHAMED

[Ban Hammer 13,644]

[Me4You 0]

It's good to have a laugh first thing in the morning......

The War on Islam

Feisal Abdul Rauf, Imam of Al-Fatah Mosque in New York City, writes in Islam, a Sacred Law: "Centuries before the European notion of separation of Church and State...[islamic jurists] recognized such a conceptual separation and divided the body of Shariah rules into two categories: religious observances and worldly matters. The first,... they observed to be beyond the scope of modification. The second [subject to interpretation] covers the following:

1. Criminal Law: This includes crimes such as murder, larceny, fornication, drinking alcohol, libel.

2. Family Law: This...covers marriage, divorce, alimony, child custody, inheritance.

3. Transactions: This covers property rights, contracts, rules of sale, hire, gift, loans and debts, deposits, partnerships, and damages."

"One of the most sensible definitions of the purposes of the Shariah," writes Imam Feisal, was given by Ibn al-Qayyim al-Jawziyyah who said: "The foundation of the Shariah is wisdom and the safeguarding of people's interests in this world and the next. In its entirety it is justice, mercy and wisdom. Every rule which transcends justice to tyranny, mercy to its opposite, the good to the evil, and wisdom to triviality does not belong to the Shariah..."

According to Imam Feisal the sources of Shariah are, in order:

1. The Quran: God's Word revealed to Prophet Muhammad.

2. The Sunnah: Practice and teachings of the Prophet.

3. Ijma: Consensus of those in authority.

4. Qiyas: Reason, logic, and opinion based upon analogy.

Imam Feisal describes seven other methods for deriving Islamic laws. These seven, plus ijma and qiyas, are collectively know as ijtihad or interpretation, and/or opinion based upon reason and logic. Several schools of Shariah have evolved: Shafii, Hanbali, Hanafi, Maliki-the orthodox schools, and Jafari-the Shiite school. The Zaydis and Ibadis also have their own schools. Shariah has much greater flexibility than is portrayed in the West, and may better protect society than does Western law. -- p. 252 \

Does the Quran Promote Violence?

Unfortunately, the charged atmosphere engendered by the Sept. 11 tragedy has prompted media opinions, based on some Qur'anic verses that are misquoted and taken out of context, that the Qur'an promotes violence.

Cal Thomas, a columnist for the Washington [DC] Times, did just this in his Oct. 3rd article "Can we be fooled twice?" For example, he presents only part of 5:85: "among those most hostile to the Believers you will find Jews and Pagans. . . " One wonders why he does not complete it: ". . . and nearest among them in love to the Believers you will find those who say: 'We are Christians,' because among them you find men devoted to learning, men who have renounced the world, and they are not arrogant."

Thomas quotes part of 9:5: ". . . then fight and slay the Pagans wherever find them. Seize them, besiege them, and lie in wait for them." However, when read in its full context, verses 1-5, the meaning is quite different.

Islam does not allow or sanctify the killing any innocent person regardless of his or her religion. According to the Qur'an and Hadith (sayings of Prophet Muhammad) life is sacrosanct.

We read in the Qur'an: ". . . Do not take life, which Allah has made sacred, except through justice and the law. He orders this so that you may acquire wisdom" (6:151) and, "Do not take life, which Allah has made sacred, except for a just cause. If anyone is killed unjustly, We allow his heir (to seek justice) but do not allow him to exceed bounds when it comes to taking life, for he is helped (by the law)" (17:33). According to the Qur'an, killing a person unjustly is the same as killing all of humanity, and saving a person is the same as saving all humanity. (See 5:32.)

Other critics of Islam found: "Kill them wherever you catch them. . . " (2:191), ". . . But if they turn away, seize them and kill them wherever you find them. (In any case) take no friends or helpers from their ranks." (4:89), and similar verses.

When placed within their textual and historical contexts, however, their true meanings emerge:

"Fight in the cause of Allah those who fight you, but do not transgress limits, for Allah does not love transgressors. Kill them wherever you catch them, and turn them out from where they have turned you out, for tumult and oppression are worse than slaughter. But do not fight them at the Sacred Mosque, unless they (first) fight you there. If they fight you, kill them. Such is the reward of those who reject faith. But if they cease, Allah is Oft-Forgiving, Most Merciful. Fight them until there is no more tumult or oppression and justice and faith in Allah prevail. If they cease, engage in hostility only against those who practice oppression. There is the law of equality of for the prohibited months, and so for all things prohibited. If any one transgresses the prohibition against you, transgress likewise against him. But be conscious of Allah and know that He is with those who restrain themselves" (2:190-194).

The other verses read: "They hope that you will reject faith, as they do, and thus be on the same footing (as they). So do not take friends from their ranks until they flee in the way of Allah (from what is forbidden). If they become renegades, seize them and kill them wherever you find them. (In any case) take no friends or helpers from their ranks, except for those who join a group with whom you have a (peace) treaty or those who approach you with hearts calling upon them to be neutral. If Allah had pleased, He could have given them power over you and they would have fought you. So if they withdraw from you and do not fight you, and (instead) send you (guarantees of) peace, then Allah has opened no way for you (to fight them). You will find others who wish to gain your confidence as well as that of their people. Every time they are sent back to temptation they succumb to it. If they do not withdraw from you or give you (guarantees) of peace besides restraining their hands, seize them and kill them wherever you find them. In their case, We have provided you with a clear argument against them" (4:89-91).

Nowhere do these verses give general permission to kill any one. They were revealed to Prophet Muhammad at the time when the nonbelievers were attacking Makkah's Muslims and threatening those in Madinah. In contemporary jargon we may say that as the Muslims were subject to constant terrorist attacks on Madinah, Allah allowed them to defend themselves. These verses do not allow Muslims to engage in terrorism; rather, they are warnings against terrorism, but they also contain clear calls for restraint and care.

Religious texts, if not read within their proper textual and historical contexts, are easily manipulated and distorted. Let us look at the Bible and apply the standards applied above.

In Deuteronomy, the fifth book of the Torah, Moses shares this message from God as the Israelites prepare to enter the Promised Land: "I will make my arrows drunk with blood, and my sword shall devour flesh; with the blood of the slain and of the captives, from the long-haired heads of the enemy." (Deut. 32:42)

"When the Lord, your God, brings you into the land that you are entering to possess, and clears away many nations before you, the Hittites, the Girgashites, the Amorites, the Canaanites, the Perizzites, the Hivites, and the Jebusites, seven nations greater and stronger than you. And when the Lord, your God, delivers them before you and you defeat them, destroy them utterly. Make no covenant with them and show no mercy to them" (Deuteronomy 7:1-2).

"When your brother, the son of your mother, or your son or your daughter, or the wife of your bosom, or your friend who is as your own soul, entices you secretly, saying 'Let us go and serve other gods,' . . . you shall kill him, your hand shall be first against him to put him to death, and afterwards the hand of all the people. You shall stone him to death with stones, because he sought to draw you away from the Lord your God. . . " (Deuteronomy 13: 6-10)

"When you approach a city to fight it, offer it terms of peace. If it agrees to make peace with you and opens to you, all the people found in it shall become your forced labor and shall serve you. However, if it does not make peace with you, but makes war against you, besiege it. When the Lord your God gives it into your hand, kill all the men in it. Take as booty only the women, children, animals, and all that is in the city, all its spoils. Use the spoils of your enemies which the Lord your God has given you. . . Only in the cities of these peoples that the Lord your God is giving you as an inheritance. Do not leave alive anything that breathes" (Deuteronomy 20:10-17).

"Kill every male among the little ones, and kill every woman who has known man intimately. But spare for yourselves all virgin maidens" (Numbers 31:17-18).

"I will send my terror in front of you. . . you shall utterly demolish them and break their pillars in pieces" (Exodus 23: 23-24, 27).

The New Testament attributes the following statements to Jesus:

"Do not think that I have come to send peace on Earth. I did not come to send peace, but a sword. I am sent to set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law" (Mathew 10:34-35).

"I say to you that to everyone who has, more shall be given, but from the one who does not have, even what he does have shall be taken away. As for my enemies who do not want me to reign over them, bring them here and kill them in my presence" (Luke 19:26-27).

There are dozens of other verses that, if taken out from their historical context, seem to favor violence. Some violent Muslim groups misuse the Qur'anic verses just as various violent Jewish and Christian groups have used them to justify their causes. The Crusaders used them against Muslims and Jews. The Nazis used them against Jews. Serbian Christians used them against Bosnian Muslims, and Zionists regularly use them against Palestinians. David Koresh, Jim Jones, and Baruch Goldstein all relied on religious texts to justify their violence.

Muslims believe in all Prophets sent by Allah, and so do not misuse or misinterpret the religious texts of other faiths in order to defame them. Even in recent times, Muslims have and are facing genocidal campaigns in Bosnia, Kosova, Chechnia, Kashmir, and PalestineÑbut they have not questioned Judaism and Christianity. Such a spirit needs to be reciprocated.

[NicEgypt 0]

The insulters of Islam said that Muhammad (PBUH);

- Married his adopted son’s x-wife (his adopted son's name is Zaid Ibn Haretha).

- Allowed himself to marry any woman dedicate herself to him (i.e. he is sensual).

Refuting this Suspicion :-

married before being 25 years, although marrying in an early age was from the conventions of the Pre-Islamic era for the sake of getting many sons, as they would support and boost the tribe. It is also known that he was a pure and moral person and did not seek for illegal passion, even though there were in the same community many adulteresses making their houses the residence of vice with banners on the top to show the way for the forbidden enjoyment seekers.

In spite of all these circumstances that made deviation and fornication easy in Makkah, he was never known except for purity and virtue. Allah's eye was saving him from the devil's plot.

Once his young mates took him to a place where there was forbidden enjoyment, Allah covered him with sleep and he didn't wake up till his mates awaked him to return back home.

2- When the Prophet was twenty-five years old he didn’t marry a virgin girl; he married a previously married woman who was fifteen years older than him. She had two sons who were closely twenty years old. She was Khadija (May Allah be pleased with her) and she was the one who chose to marry the Prophet after she knew how pure, chaste and honest he is when he was working for her as a trader.

3-The Prophet didn't marry any other woman until his wife Khadija died.

He spent his youth with her and all his kids were from her except Ibrahim who was from Maria the Coptic.

4- He lived his life after her death loving her, living with her memories and mentioning her good deeds because they were so special in his life especially for the success of his message.

He said about Khadija: "She believed in me when the people didn't and supported me with her money". He was thankfully mentioning her deeds all the time, fulfilling her memory and welcoming her friends, to the extend that made Aisha( his wife) feel very jealous about that.

But for his polygamy- like many other prophets- this was for many reasons:

He – may Allah's blessings be upon him – was more than fifty years old after the death of his wife Khadija; the age in which the fagot of lust or any sense instinct had been extinguished.

And on the other hand, the need to have someone who takes care of you and your kids increases…..

Here are the circumstances of these marriages:

The first wife was: Sauda daughter of Zam'a

After the death of Khadija – may Allah be pleased with her – the Prophet had great sadness in his house and among his companions – may Allah be pleased with them. They felt extremely sorry for him as he missed the woman who took great care of him and his kids. In addition to that he lost his uncle Abou-taleb; the most one supporting him and facing the polytheists .

And this year was called the year of sorrow.

In such a sad and lonely atmosphere the Prophet needed who can take care of him and his children. A Muslim woman came to him called Khaula daughter of Hakim Alselmyya and said: Oh! Allah's Prophet, I feel that you are lonely after the death of Khadija.

He answered: Yes, she was my children's mother and housewife. She said: Can I bring you a bride? He said with surprise: But who will be after Khadija? She mentioned Aisha daughter of Abou-bakr. He said: She is still young. She

(Khaula) said: engage her now and wait till she became mature.

He (PBUH) said: but who will serve for the house and my daughters? She said: Sauda daughter of Zam'a. He asked Sauda and her father and they accepted and get married in Makkah...They married in Ramadan, year10 after legation to become the prophets first wife after Khadija (may Allah be pleased with all of them).

The people of Makkah got astonished of that marriage as Sauda had neither beauty nor ancestral claims. She can't replace Khadija who was very beautiful, with ancestral claims and all people wanted her.

Here all insulters and offenders of Islam have to know: this is the first wife after Khadija. She was one of the believers who immigrated to Abyssinia with her husband to find a safe shelter from Quraish. The prophet married her after she returned from Abyssinia and lost her husband to protect her with her children.

So this marriage was not a result of a lust from the Prophet but relieving sake of a Muslim woman who was left without a man to take care of her and her sons

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The second wife after Khadija was Aisha daughter of Abou-bakr whom the Prophet said about:” he is the best guard over me in his money and companionship and if I would choose a friend I would take him but he is my brother in Islam.”

Abou-bakr was well known in supporting “Al Da’wa” with his money; the Prophet said about him that his money was the most useful for him.

And Aisha’s mother was Om-Roman daughter of Amer Al-kenany, she was from the lofty companions. When she died the Prophet stepped down into her grave and prayed: "Oh Allah! You know what have happened to Om-Roman for you and your prophet". He said about her in the day she died: "If anyone wants to see the gazelle black eyed (Hour) had to look to Om-Roman".

None ever in Makkah was surprised of the affinity between the two friends the Prophet and Abu Bakr, as it was very expected. For them it was a very normal marriage, and if there were anything to doubt about it they wouldn’t stop insulting it.

So the marriage between the Prophet and a girl younger than him by almost forty years is not an odd thing because it was familiar in that society.

But the Orientalists and the insulters of Islam accused him of being lustful. They insist on ignoring the fact that these kinds of marriages were familiar at that time in this era; some other examples we can see below:

1- Abdulmuttaleb; the grandfather of the Prophet (PBUH) married Hala the cousin of Amena (the mother of the Prophet, who married the youngest sons of Abdulmuttaleb).

2- Omar bin Al Khattab married the daughter of Ali bin Abi-Taleb while Omar was elder than her father.

3- Omar bin Al Khattab offered his daughter Hafsa for Abou-Bakr to marry her, while the age difference between them was the same between the Prophet and Aisha.

These were the habits of that society when the Prophet married Aisha. But the Orientalists and the insulters of Islam saw in this marriage a great event to offend both Islam and Prophet Muhammad (PBUH) – as they say – that the elderly man married the virgin young girl.

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The third wife: Hafsa daughter of Omar the young widow:

She was the wife of Hanis bin Huthafa Al-sahmy, who was a lofty companion that immigrated to Abyssinia twice then to Madienah. He died after getting wounded in the battle of Ohud. His wife Hafsa became a widow in a very young age.

This made Omar her father very sad as her beauty was extinguishing day after a day. He searched for a groom for his daughter as he was a pitiful father and because this act was normal at that time in this society (to look for a husband for one’s daughter).

Such a feeling was the motive for Omar to speak to Abou-bakr who did not reply on Omar’s request. Then he went to Othman bin Affan who refused this offer too.

Omar felt very disappointed and went to the Prophet who said to Omar:” Hafsa will get married to the one who is better than Othman and Othman will marry who is better than Hafsa”.

Omar knew what the Prophet meant by this; that the Prophet himself will marry Hafsa and Othman will marry one of the Prophet's daughters. He ran to his daughter very happily and was satisfied that Allah had relieved the agony of his daughter.

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The fourth wife: Om-Salamah daughter of Zad Al Rakeb:

She was one of the first immigrants to Abyssinia. Her husband (Abu-Salamah) Abdullah son of Abdulasad Almakhzomy was one of the first Prophet’s companions who immigrated to Madienah.

She is from a generous house. Her father was one of the bounteous of Quraish who was known as “ Zad Al Rakeb” (the one who supplies travellers with food) because no one ever travelled with him without getting supplied with food for his whole journy.

Her dead husband was a companion from Bani-Makhzom tribe; he was the cousin of the Prophet (the son of his father's sister). He immigrated twice to Abyssinia then to Madienah. They both (Om Salamah & her husband) were from the very first people embracing Islam. They both immigrated to Madienah and witnessed severe events together with their child…May Allah be pleased with her…

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The fifth wife: Zainab daughter of Jahsh:

"I have never seen a woman better in performing Islam, fearing Allah than Zainab. She was honest and faithful, loving of her relatives and giving charity; all for the sake of the Almighty Allah."

That was how Aisha (May Allah be pleased with her) described her fellow wife Zainab daughter of Jahsh.

But the insulters of Islam said that Muhammad (PBUH) admired the wife of his adopted son "Zaid son of Haretha" and wanted to marry her after he made them got divorced!! This is of course nonsense and this marriage was for causes mentioned below:

Doctor Haykal replied in his book "The life of Muhammad" p.29 saying: It is either the lust of the exposed evangelization or the evangelization for the science, and the old antagonism against Islam originated deeply since the crucifixion wars made them write that.

We would like that those insulters pay attention to the reason of this marriage; the Prophet married the ex- wife of his son in adoption for wisdom from Allah in order to abolish the adoption habit. Such habit that counterfeits the facts had bad effects on the lives of people.

This habit had been originated in the pre-Islamic society, Allah chose his messenger to be the first for ending this habit.

Here are some verses from the Holy Quran to submit an announcement for that verdict opposing these pre-habits and explaining the new legislation for adoption in general :

"Muhammad isn't the father of any man among you, but he's the messenger of Allah and the seal of the prophets." (Alahzab: 40)

"Proclaim their real parentage. That will be more equitable in the slight of Allah. If you don't know their fathers then they are your brethren and clients." (Alahzab: 5)

"And when you say to whom Allah has conferred favor and you have conferred favor; Keep your wife and fear Allah. And you didn't hide in the mind that Allah was to bring to light and fear mankind while Allah has a better right that you should fear him. So when Zayd had performed the formality of divorce from her, we gave her unto her in marriage. Therefore there is no sin on believers in respect to wives of their adopted sons, when the latter had performed the necessary formality of the release from them (females). The commandment of Allah must be fulfilled." (Alahzab: 37)

Again we remind here that the marriage of the Prophet from Zainab was not for a lust or a libido. It was an order from Allah to abolish the habit of adoption through a legislation in this society in which adoption is one of its principle habits. It couldn’t be abolished except through the Prophet and in his house.

Zainab daughter of Jahsh understood that and boasted her fellow wives and said: "Your families married you to the Prophet – May Allah's blessings and peace be upon him – while I got married to him by the order of Allah from above seven skies".

Zayed didn’t divorce Zainab beause he knew that the Prophet wanted to marry her- as those insulters say- but because their life was not based on a desired treaty which Zainab didn't forget. She was the noble well known and beautiful lady but got married to a man who was a slave for some of her family. He was also a slave for the Prophet (PBUH) who freed him after that in Makkah.

It is normal that he was the slave captivated man in his wife's eyes which was not her dream to marry such a man although he was well known as Zaid son of Muhammad in this society.

That made them both unhappy; so Zaid went complaining to the Prophet who ordered him to keep his wife and fear Allah. Narrated by Albukhary, Anas said: “if the Messenger wanted to marry Zainab, he would’t tell Zaid what he did; but it was the order from Allah not to hurry in divorcing her.

Zainab daughter of Jahsh was the cousin of the Prophet and he married her to his slave Zaid. If the Prophet wanted to marry her from the beginning, he would ask her for that.

If he wanted to marry her nothing would prevent him but he didn't.

It was the desire of Allah to announce a new legislation and verdict to cease the custom of adoption which was prevalent in this society.

“And you didn't hide in the mind that Allah was to bring to light and fear mankind while Allah has a better right that you should fear him” ( Al Ahzab:37)

Because the Messenger tried to hide what Allah has told him that Zainab will be his wife one day. He didn't reveal that because he was afraid that people would say he married the wife of his adopted son.

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the sixth wife: Juwairia daughter of Alhareth Alkhozaeia; a Jewish tribe:

The beautiful princess who none was more blessing on her family than her. The Prophet liberated hundred of Bani Almostaleq (her tribe) after marrying her.

She was captivated after that her tribe was defeated in their battle (Almostaleq). The one who captivated her asked for money to free her so she went to the Prophet to ask for help. The Prophet said: I’ll pay and marry you.

The news was spread among the Muslims that the Messenger married the daughter of Alhareth son of Dherar the leader of Bani Almostaleq.

So all the captives of Bani Almostaleq had become relatives-in-law to the Prophet (PBUH);

and had that’s why to be freed from their capture.

The marriage of the messenger from the captive woman, the daughter of the tribe’s master after she came to him supplicating was mercy on her first and second she was given the chance to become a Muslim.

She died at the age of 70 when the Muslims were ruled by Bani Omayyah

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The seventh wife : Safyyah daughter of Hoyay, the lady of Bani Alnadhir

She was one of the women captives after the defeat of the Jews (from Bani Alnadhir tribe) against the Muslims in the raid of Bani Alnadhir. The Prophet – PBUH –freed her and married her. That action taken by the Prophet shows his high morals and great ability to forgive especially those who embraced Islam and became good believers….

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The eightth wife: Om-Habibah daughter of Abou-Sofyan; “the Prophet’s rescue for a Muslim woman in a crisis”:

She is Om-Habibah named “Ramlah”, the daughter of Abou-Sofyan – the greatest polytheist in Makkah and the strongest antagonism to Muhammad (PBUH).

She was the wife of Obaid-Allah son of Jahsh and they immigrated together as Muslims to Abyssinia. Abyssinia was the secure hideaway for Muslims escaping from the grip of the polytheists and their attack. Alnajashi the king of Abyssinia at that time, was taking care of them as he had a believing sense to welcome the fellows of the new Messenger who was preached by Jesus son of the virgin Mary – blessing are upon him from Allah. It was mentioned in the Quran :”And remember, Jesus, the son of Mary, said: O children of Israel! I am the apostle of Allah sent to you confirming the law which came before me, and giving glad tidings of an apostle who will come after me, whose name shall be Ahmad.”(As Saf:6).

But Om-Habibah faced a severe crisis among the immigrants to Abyssinia, when her husband left Islam and denounced himself as a Christian. It was a double distress, the first was leaving her father behind in Mekkah because of his enmity to Islam, and second when her husband betrayed his religion compact and became a Christian. And in addition to all that was her loneliness in another land than her father land, and being pregnant with her daughter that she named “ Habibah” later on.

Such things could be more than the energy of a Muslim woman to bear alone; being examined in an angry father and an apostate husband.

But the eyes of Allah and then the eyes of the Prophet supported her and facilitated the difficulties of what she faced in her immigration to Abyssinia. She became the mother of all Believers after being the mother of Habibah as she got married to the leader of Muslims Muhammad Pease be upon him.

Alnajashi was the real supporter for all the immigrants in general and for Om Habibah especially when the Prophet sent a messenger from his side to ask him for Om Habibah’s hand.

This engagement was the big rescue to Om-Habibah to start a new life with our Prophet Muhammad (PBUH).

This engagement was a big slap on the head of Abou-Sofyan who commented on this marriage: "This man can't be defeated" as the Prophet is having victory after victory over the disbelievers of Makkah lead by of Abou-Sofyan.

When Abou-Sofyan lastly became a Muslim and witnessed that no God but Allah and that Muhammad is the Messenger of Allah, one of the companions told the Prophet that Abou-Sofyan likes to boast, and asked him to find a solution for his knot and his envy.

The Prophet – May Allah's blessings and peace be upon him – said in his historical announcement in Makkah:

Who ever enters my house will be secure.

Who ever enters the holy house (the Kaaba) will be secure.

Who ever enters the house of Abou-Sofyan will be secure.

Islam conquered, and the people entered the religion of Allah in crowds.

Om-Habibah or the mother of all believers was in great happiness by the victory of her husband and her father’s embracing of Islam.

This is Om-Habibah who was surrounded by the prophecy rescue to safe her from her sorrows and make her live the best life ever in the house of the Prophet (PBUH)….

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The ninth wife: Maymouna daughter of Alhareth Alhelalyah; a widow who will be happy to get a husband

The last wife of the Prophet – May Allah's satisfaction be upon all his wives. Her husband Abou-Rahm son of Abdelozza Alaamiry died and her her brother-in-law Alabbas married her to the Prophet– May Allah's blessings and peace be upon him. The prophet

When she got the good omen of the engagement from the prophet, she jumped up of her donkey very happily to hear such news.

The Holy Quran mentioned this as she was the one who wanted to marry the Prophet: “And any believing woman who dedicates her soul to the prophet, if the prophet wishes to wed her. This is only for you and not for the believers.” ( Al Ahzab:50)

This was the Prophet’s last wife- may Allah’s blessing be upon them all

Edited January 15, 2009 by yasser ezz

[desert_fox 32]

hey yazzer erzz.....WE DONT CARE!!!

[jundp 191]

we are all different, be and believe in what is good for you and dont worry about anyone else especially on a internet site, no 2 people will ever agree on all details

Why is this not in MENA?

[Ban Hammer 13,644]

hey yazzer erzz.....WE DONT CARE!!!

edited - i see aj did that already.

Edited January 15, 2009 by charles!

[Ban Hammer 13,644]

how old was ayesha?

i might be mistaken but i believe she was 12 and back in those years nobody knew for sure how old anyone was so could be more could be less, also back then girls married and had children very young it is not like it is now.

Aisha was six or seven years old when betrothed to Muhammad.

She stayed in her parents' home until the age of nine, when the marriage was consummated

http://en.wikipedia.org/wiki/Aisha

[Laura+Tom 2]

Why do I find myself skipping through the really really long posts?

[Ban Hammer 13,644]

Why do I find myself skipping through the really really long posts?

cause after a while it's like

[Me4You 0]

how old was ayesha?

i might be mistaken but i believe she was 12 and back in those years nobody knew for sure how old anyone was so could be more could be less, also back then girls married and had children very young it is not like it is now.

Aisha was six or seven years old when betrothed to Muhammad.

She stayed in her parents' home until the age of nine, when the marriage was consummated

http://en.wikipedia.org/wiki/Aisha

REPEATING FOR AN BLIND HEARTED

Reports that Aisha bint Abi Bakr was 6 or 7 years old when she became engaged and 10 when she married [1] have been the most basic factor in the formation of the view regarding her age of marriage. Also, it should not be forgotten that factors such as similar practices being quite widespread at the time and the physical development of children becoming complete at an earlier age at that time also contributed to the dispersion of this view. For this reason, this subject was not made a current issue for discussion until very recently.

First of all, we should know that everyone is a child of the time they live in and therefore must be evaluated according to the cultural context of the relevant time. There are certain values that form a society's customs and when a society is evaluated, these values have to be taken into consideration. Otherwise, were we to attempt to evaluate historical events within today's conditions, we should remember that we are fated to make mistakes.

It is known that during the period when Prophet Muhammad, peace and blessings be upon him, existed, young girls were married at an early age [4] and that age difference was not important in marriage [5]. Especially in regards to young girls, it should not be forgotten that there was social pressure for this, that they matured earlier due to climatic and geographical conditions and that they were seen as goods that needed to grow in their husband's house. Moreover, this is not a matter just related to girls; boys were also married at ages 8, 9 and 10 and they became the head of a family at an age that is perceived as very young today [6]. Perhaps it is this culture that lies at the basis of this issue's not having been questioned until recent times. Otherwise, it was impossible for a mentality that wanted to brew a storm in regards to the Prophet's marriage with Zaynab bint Jahsh and that slandered Aisha after her return from the Muraysi expedition to not criticize such an issue at that time.

In the verses of the Quran that came at the same time, the age for marriage was mentioned and it was emphasized that children should be married when they come of age [7]. So, opposing a divine suggestion cannot be considered. Using the mentality of Umar, if intervention had been a matter of consideration here, the Prophet would surely have been warned in a coming revelation and a step would have been taken to resolve the issue. At any rate, the Prophet's wedding to Aisha took place in accordance with direction from divine will [8].

Now, if you like, putting the extremes behind us and using moderate criteria, let's examine sources related to Aisha's age at marriage once again.

1. While listing names of Muslims during the first days of Islam, Aisha's name, together with her older sister Asma, are listed immediately after the names of the Sabiqun al-Awwalun (the first ones) like Uthman ibn Affan, Zubayr ibn Awwam, Abdurrahman ibn Awf, Sa'd ibn Abi Waqqas, Talha ibn Ubaydullah, Abu Ubayda ibn Jarrah, Arqam ibn Abi al-Arqam and Uthman ibn Maz'un. Being the 18th person to accept Islam, Aisha's name precedes the names of Umayr ibn Abi Waqqas, Abdullah ibn Mas'ud, Salit ibn Amr, Ja'far ibn Abi Talib, Abdullah ibn Jahsh, Abu Hudayfa, Suhayb ibn Sinan, Ammar ibn Yasir, Umar ibn Khattab, Hamza ibn Abdilmuttalib, Habbab ibn Aratt, Said ibn Zayd and Fatima bint Khattab [9]. This means she was living then and was mature enough to make such a choice and exercise her will. In addition, the information in reports that "she was a small girl then" shows that her name was mentioned in a conscious way [10].

This date refers to the early days of Islam. For it is known that Aisha's sister Asma, who was born in 595, was 15 when she became a Muslim [11]. This indicates the year 610, when the Prophet started to receive the revelation and this then shows that Aisha was at least 5, 6 or 7 that day and that she was at least 17 or 18 when she married the Prophet in Medina.

2. In regard to days in Mecca, Aisha said, "I was a girl playing games when the verse, 'Indeed, the Last Hour is their appointed time [for their complete recompense], and the Last Hour will be more grievous and more bitter' [12] was revealed to God's Messenger [13]." This information opens other doors for us regarding her age.

The verse under consideration is the 46th verse of Surah Qamar, the 54th chapter of the Quran, which explains the miracle of the split moon [the splitting of the moon is one of the miracles performed by the Prophet Muhammad]. Revealed as a whole, this surah came while the Prophet was in Ibn Arqam's home in the fourth (614) [14] or eighth (618) or ninth (619) [15] year of his mission, according to differing reports. Looking especially at necessity, some scholars focused on the date being 614; when this date is taken, Aisha either had not been born or had just been born. While when this date is taken it appears that she must have been born at least eight or nine years earlier, the situation does not change much when 618 or 619 are taken. In that situation she would have only been 4 or 5 years old, neither an age at which she would be in a position to understand this event and relate it years later. According to the second possibility, she was probably born when Muhammad's prophethood had just begun [16].

Another matter worth mentioning here is that while describing that day, Aisha stated, "I was a girl playing games." The word she used to describe herself, jariya, is used to describe the passage into puberty. Ibn Yara, an Arab poet, describes this passage as follows: "When a girl becomes 8 years old, she is not a 'jariya.' She is a bridal candidate that I can marry to Utba or Muawiya.Ó" Some scholars say that it is used for girls who are older than 11.

If we look at the issue taking 614 as the year that Surah Qamar was revealed, Aisha would have been born at least eight years before the prophetic mission, or in 606. If we accept 618, then the year of birth would have been 610; this event alone makes it impossible for her to have been 9 when she married.

When this information is combined with her name being on the list off the first Muslims, we get the result that Aisha's date of birth was probably 606. Consequently, she would have been at least 17 when she married.

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3. Of course, Aisha's memories of Mecca are not limited to this. In addition to this, the following memories confirm this matter:

a) Her saying that she had seen two people begging who had remained from the Year of the Elephant (the year in which Yemeni King Abraha sent an army of elephants to Mecca in order to destroy the Kaaba; the elephants were pelted with pebbles dropped on them by birds), which occurred 40 years before the prophetic mission and is accepted as a milestone for determining history, and her handing down this information with her sister Asma only [17].

cool.gif Her describing in detail that during difficult times in Mecca, God's Messenger had come to their house morning and evening and that her father, Abu Bakr, who could not endure this hardship, attempted to migrate to Abyssinia [18].

c) Her stating that first it was mandatory to offer two cycles of obligatory prayer and that later it was changed to four cycles for residents, but that during military campaigns two cycles were performed [19].

d) In reports about the early days, there being statements like, "We heard that Isaf and Naila had committed a crime at the Kaaba and for this reason God turned them into stone as a man and woman from the Jurhum tribe [20]."

4. Being betrothed before the engagement: Another factor that supports the above view is that at the time when the Prophet's marriage was a topic of discussion, Aisha was engaged to Mut'im ibn Adiyy's son Jubayr. The suggestion for the Prophet to marry Aisha came from Hawla bint Hakim, the wife of Uthman ibn Maz'un, someone not from the family. Both situations show that she had come to the age of marriage and was known as a young marriageable girl.

As is known, this betrothal was broken by the Ibn Adiyy family due to the possible religious conversion of their son to Islam, and it was only after this that Aisha's engagement to Muhammad, peace and blessings be upon him, took place [21]. Consequently, the marriage agreement was either made before the prophetic mission or when the call to Islam was being made openly (three years after the Prophet began receiving revelation). If it was made before the mission, together with the idea that Aisha was 9 years old when she married being shaken from its foundation, it implies that Aisha was born even earlier than has been thought. For this reason, some say that she was a 13- or 14-year-old girl then [22].

It should not be overlooked that this decision was made during the period when the call to Islam had begun to be made openly. In regard to time, this means 613-614. If it is assumed that Aisha was born four years after the mission, it has to be accepted that she had not yet been born, so it is not possible to talk about a marriage agreement under these circumstances. In this case, it has to be accepted that she was at least 7 or 8 when her engagement was broken, so the year was probably 605 [23].

Here, another possibility can be mentioned; namely, an agreement of arranged future marriage similar to "cradle tallying," an agreement between parents in the early years after the birth of a baby. However, there are no details in the texts under consideration to confirm this.

[Me4You 0]

Aisha was six or seven years old when betrothed to Muhammad.

She stayed in her parents' home until the age of nine, when the marriage was consummated

http://en.wikipedia.org/wiki/Aisha

what a poor reference. UGH, im trying convince an uneducated even urological man. GROW UP

[Ban Hammer 13,644]

mkay, go correct wiki.

what a poor reference. UGH, im trying convince an uneducated even urological man. GROW UP

[Me4You 0]

is that a MIND BLOWING idea

[The_Dude 1,142]

lol, every other post in this thread is a wall of text, and no, I didn't bother reading it. It's a religious post, so it is inevitable that it will devolve to a shouting match. Proselytizing is insulting.

[Peikko 1,575]

I just found the title disturbing. Loving something that doesn't exist more than oneself seems a very dubious way to lead one's life, dubious and dangerous.