What Next After Karachi’s Carnage?

ZahraJ sahiba
Keep on abusing me,if, that gives you a pleasure. The way you have had been cyber harrassing me for NO reason is HILARIOUS.

Honestly, since I know your frustrations, I don`t mind such insults from a pagal lady like you.

Anyway,thank God(almighty) I did not lower my self to your level. I did not utter any kind of abuse for you or for anyone.

So, when you are pointless and do not have any valid point left, you start personal attacks on me....LOL

That makes a real sense.....calling me names, personally attacking me, cyber harrassing me just b/c I do not agree with your views shows who is schizophrenic here.....

Show me one single post here on this article or anywhere else where I abuse you?or anyone else......

Alright (like you abused me)I am hypocrite, I am zeemax`s schizophrenic protege,I have a make believe husband, I am pushtoon,I am punjabii....or I am every worst thing possible(as per your abuse)............

I agree with your views.....you are always right....Will you, please LEAVE ME ALONE?

Will you please, STOP personal attacks on me? Will you please, stop abusing me? Will you please stop cyber harrassing me?

I know you will keep on taking your frustrations out one me for no reason......as I said in my earlier posts...your obsession for me is unbelievable.....

So, keep on entertaining us with your abuse and name callings.....that shows who is right and who is wrong?
Will

Chowk Moderators - Great Job for censoring anything uttered by #974. Please get ready to sharpen the saw for the rindae` mazhub as well. Great work!!!

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[Victory for the virtuous]

Dr. Hoodbhoy - I have not had a chance to look through the pictures in your article. While logging off, I ran into the last picture ``victory for the virtuos``. It`s obvious that it`s not a woman behind the garb. You can see the hands. It`s a probably a teenage boy. Thank you for exposing the shameless men from the shameless cult.

Re: # 970hamid Mukrooh 2nd class.

The purpose of this article is to show the inauthenticity of these historical sources.Any rational person[even bhaand and meerasi] would be reluctant to rely on these sources.
The condition for marriage in islam is puberty.once a girl has reached puberty she could be married with her consent.

Re: # 966

Hamidm - I am glad that you are taking the muloon from Surah Lut to task. The duffer`s verbal diarhea is just a distraction from the real issues.

Re: # 968

falsifee,

okay, i believe you (and why not?) ......... so, now the question becomes whether you would marry off your 12 year old daughter to a 50 year old man ?...................... and the answer is ??????

Zeemax ``The Zahid`` - ``Rindae` Mazhub``

Daily Introspection for you :)

---

How to End `Islamophobia`
By TAWFIK HAMID
May 25, 2007; Page A15
WSJ Online

Islamic organizations regularly accuse non-Muslims of ``Islamophobia,`` a fear and disdain for everything Islamic. On May 17, this accusation bubbled up again as foreign ministers from the Organization of the Islamic Conference called Islamophobia ``the worst form of terrorism.`` These ministers also warned, according to the Arab News, that this form of discrimination would cause millions of Muslims in Western countries, ``many of whom were already underprivileged,`` to be ``further alienated.``

In America, perhaps the most conspicuous organization to persistently accuse opponents of Islamophobia is the Council of American Islamic Relations. CAIR has taken up the legal case of the ``Flying Imams,`` the six individuals who were pulled from a US Airways flight in Minneapolis this past November after engaging in suspicious behavior before takeoff. Not long ago, CAIR filed a ``John Doe`` lawsuit that would have made passengers liable for ``malicious`` complaints about suspicious Muslim passengers.

In an interview at the time, CAIR spokesman Nihad Awad accused Rep. Peter King (R., N.Y.) of being an ``extremist`` who ``encourages Islamophobia`` for pointing out what most people would think is obvious, that such a lawsuit would have a chilling effect on passengers who witnessed alarming activity and wished to report it. We can only assume that Mr. Awad believes flyers should passively remain in a state of fear as they travel and submissively risk their lives. In this case, Congress is acting appropriately and considering passing a law sponsored by Mr. King that would grant passengers immunity from such lawsuits.

It may seem bizarre, but Islamic reformers are not immune to the charge of ``Islamophobia`` either. For 20 years, I have preached a reformed interpretation of Islam that teaches peace and respects human rights. I have consistently spoken out -- with dozens of other Muslim and Arab reformers -- against the mistreatment of women, gays and religious minorities in the Islamic world. We have pointed out the violent teachings of Salafism and the imperative of Westerners to protect themselves against it.

Yet according to CAIR`s Michigan spokeswoman, Zeinab Chami, I am ``the latest weapon in the Islamophobe arsenal.`` If standing against the violent edicts of Shariah law is ``Islamophobic,`` then I will treat her accusation as a badge of honor.

Muslims must ask what prompts this ``phobia`` in the first place. When we in the West examine the worldwide atrocities perpetrated daily in the name of Islam, it is vital to question if we -- Muslims -- should lay the blame on others for Islamophobia or if we should first look hard at ourselves.

According to a recent Pew Global Attitudes survey, ``younger Muslims in the U.S. are much more likely than older Muslim Americans to say that suicide bombing in the defense of Islam can be at least sometimes justified.`` About one out of every four American Muslims under 30 think suicide bombing in defense of Islam is justified in at least some circumstances. Twenty-eight percent believe that Muslims did not carry out the 9/11 attacks and 32% declined to answer that question.

While the survey has been represented in the media as proof of moderation among American Muslims, the actual results should yield the opposite conclusion. If, as the Pew study estimates, there are 2.35 million Muslims in America, that means there are a substantial number of people in the U.S. who think suicide bombing is sometimes justified. Similarly, if 5% of American Muslims support al Qaeda, that`s more than 100,000 people.

To bring an end to Islamophobia, we must employ a holistic approach that treats the core of the disease. It will not suffice to merely suppress the symptoms. It is imperative to adopt new Islamic teachings that do not allow killing apostates (Redda Law). Islamic authorities must provide mainstream Islamic books that forbid polygamy and beating women. Accepted Islamic doctrine should take a strong stand against slavery and the raping of female war prisoners, as happens in Darfur under the explicit canons of Shariah (``Ma Malakat Aimanikum``). Muslims should teach, everywhere and universally, that a woman`s testimony in court counts as much as a man`s, that women should not be punished if they marry whom they please or dress as they wish.

We Muslims should publicly show our strong disapproval for the growing number of attacks by Muslims against other faiths and against other Muslims. Let us not even dwell on 9/11, Madrid, London, Bali and countless other scenes of carnage. It has been estimated that of the two million refugees fleeing Islamic terror in Iraq, 40% are Christian, and many of them seek a haven in Lebanon, where the Christian population itself has declined by 60%. Even in Turkey, Islamists recently found it necessary to slit the throats of three Christians for publishing Bibles.

Of course, Islamist attacks are not limited to Christians and Jews. Why do we hear no Muslim condemnation of the ongoing slaughter of Buddhists in Thailand by Islamic groups? Why was there silence over the Mumbai train bombings which took the lives of over 200 Hindus in 2006? We must not forget that innocent Muslims, too, are suffering. Indeed, the most common murderers of Muslims are, and have always been, other Muslims. Where is the Muslim outcry over the Sunni-Shiite violence in Iraq?

Islamophobia could end when masses of Muslims demonstrate in the streets against videos displaying innocent people being beheaded with the same vigor we employ against airlines, Israel and cartoons of Muhammad. It might cease when Muslims unambiguously and publicly insist that Shariah law should have no binding legal status in free, democratic societies.

It is well past time that Muslims cease using the charge of ``Islamophobia`` as a tool to intimidate and blackmail those who speak up against suspicious passengers and against those who rightly criticize current Islamic practices and preachings. Instead, Muslims must engage in honest and humble introspection. Muslims should -- must -- develop strategies to rescue our religion by combating the tyranny of Salafi Islam and its dreadful consequences. Among more important outcomes, this will also put an end to so-called Islamophobia.

Dr. Hamid, a onetime member of Jemaah Islamiya, an Islamist terrorist group, is a medical doctor and Muslim reformer living in the West.

If hamid malag number 2 believes that aisha[ra]was six or 9 years old he should first deny the facts that i am gonna present.


Was Ayesha A Six-Year-Old Bride?

The Ancient Myth Exposed

by T.O. Shanavas

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

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

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

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

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

EVIDENCE #1: Reliability of Source

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

Tehzibu’l-Tehzib, one of the most well known books on the life and reliability of the narrators of the traditions of the Prophet, reports that according to Yaqub ibn Shaibah: “He [Hisham] is highly reliable, his narratives are acceptable, except what he narrated after moving over to Iraq” (Tehzi’bu’l-tehzi’b, Ibn Hajar Al-`asqala’ni, Dar Ihya al-turath al-Islami, 15th century. Vol 11, p. 50).

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

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

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

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

pre-610 CE: Jahiliya (pre-Islamic age) before revelation
610 CE: First revelation
610 CE: AbuBakr accepts Islam
613 CE: Prophet Muhammad begins preaching publicly.
615 CE: Emigration to Abyssinia
616 CE: Umar bin al Khattab accepts Islam
620 CE: Generally accepted betrothal of Ayesha to the Prophet
622 CE: Hijrah (emigation to Yathrib, later renamed Medina)
623/624 CE: Generally accepted year of Ayesha living with the Prophet
EVIDENCE #2: The Betrothal

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

EVIDENCE #5: The Battles of Badr and Uhud

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

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

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

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

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

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

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

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

EVIDENCE #7: Arabic Terminology

According to a narrative reported by Ahmad ibn Hanbal, after the death of the Prophet’s first wife Khadijah, when Khaulah came to the Prophet advising him to marry again, the Prophet asked her regarding the choices she had in mind. Khaulah said: “You can marry a virgin (bikr) or a woman who has already been married (thayyib)”. When the Prophet asked the identity of the bikr (virgin), Khaulah mentioned Ayesha’s name.

All those who know the Arabic language are aware that the word bikr in the Arabic language is not used for an immature nine-year-old girl. The correct word for a young playful girl, as stated earlier, is jariyah. Bikr on the other hand, is used for an unmarried lady without conjugal experience prior to marriage, as we understand the word “virgin” in English. Therefore, obviously a nine-year-old girl is not a “lady” (bikr) (Musnad Ahmad ibn Hanbal, Vol. 6, p. .210, Arabic, Dar Ihya al-turath al-`arabi, Beirut).

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

EVIDENCE #8. The Qur’anic Text

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

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

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

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

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

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

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

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

EVIDENCE #9: Consent in Marriage

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

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

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

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

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

SUMMARY:

It was neither an Arab tradition to give away girls in marriage at an age as young as seven or nine years, nor did the Prophet marry Ayesha at such a young age. The people of Arabia did not object to this marriage because it never happened in the manner it has been narrated.

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

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

Re: # 964

zeemax,

........ if it makes you feel any better i condemn mirza sahib (ra) for ``making her and her parent`s life hell with his prophecies `` ......... it was a bad thing to do and i will reconsider my plans on converting to ahmedism .......... see, that`s the problem with all prophets - they all seem to have a problem with women .........

Re: # 960

zeemax,

Uh ?............ i didn`t say that - it was a cut and paste from dr tawfik hamid .......... to tell you the truth, i didn`t even know who the guy was until zahraj introduced him ....... and i can`t be held responsible for his words ......... but even he did not accuse the prophet (pbuh) of peodphilia, he merely pointed out that ``We immediately jump in a ‘knee jerk reflex` to defend Prophet Mohammed when someone accuses him of being a pedophile`` ..........

......... you are being paranoid again

#963 by hamidm2,

Abey Chutya those are disputed accounts. The only confirmed wives are those which I listed.

Go and commit incest or something if you`re so effed up.

Hamidm2,

......... and why should i abuse muhammadi begum?....... i don`t see anything wrong with lusting for a married woman as long as her husband is not your adopted son ............

I`m not asking you to abuse muhammadi begum. Can`t you read? I`m asking you to abuse Mirza for making her and her parent`s life hell with his prophecies if she didn`t put out.

As for your other swipe re adopted son, I warned before that this issue is about pedophilia, and don`t try to sidetrack it. We`ll talk about the marriage with the adopted son`s ex-wife later.

Re: # 961

zee,

what about maryam and raihana ?......... are they chopped liver? ......... i hope that you are not suggesting - anouzobillah - tha ibrahim was born out of wedlock ?

........ i have also seen other lists that include 40+ names ......... al-lah knows better .......

#957 by ZahraJ,

Eff off aunty shamim ... I have issues with hamidm2. Go run some girls nightshift ... ok?

#959 by hamidm2,

Yes this is a complete list. You have a problem with this?