Surah 8:69: “But (now) enjoy what ye took in war, lawful and good.” (Yusuf Ali)

Not only does Allah grant permission for women to be captured and raped, but he also allows Muslims to enjoy raping these poor women in the presence of their husbands. Can a religion as debased as this originate with the true God? You be the judge.

Rape, sometimes called sexual assault, is an assault by a person involving sexual intercourse with or sexual penetration of another person without his or her consent. Rape is generally considered a serious sex crime as well as a civil assault. The International Criminal Tribunal established by the United Nations defined rape as:
“A physical invasion of a sexual nature committed on a person under circumstances which are coercive.”
In other words, a physical invasion of a sexual nature committed on a person under circumstances in which the victim is in no position to decline or refuse. Sex-slaves and war captives fit this category because the circumstances under which they are subjected to sexual intercourse make it either impossible or extremely difficult to object. Thus, sex with captives is considered as statuary rape because the victims are in no position to decline. It is vital to note that the absence of objection does not, of itself, constitute consent. Duress, in which the victim may be threatened or subjected to overwhelming force or violence, may result in absence of objection to intercourse. War rape is a typical situation where absence of objection may occur.
The International Criminal Tribunal also defined rape as an institutionalized weapon of war. It also stated that rape is a crime of genocide under international law. The systematic rape of a civilian population by an occupying army is considered a war crime. (Fourth Annual Report of the International Criminal Tribunal for Rwanda to the General Assembly)
We will now consider the subject of Rape in Islam as sanctioned by Allah and his Prophet. In some specific instances, rape is not a sin and is both permitted and encouraged in Islam.Islam is the only religious political system in the world that includes rules for rape. Incredible as it may seem, Allah gave Muslim men the right to rape women who are taken as prisoners of war. Muhammad himself had forced sex (rape) with several of his women captives of war. Later these victims of rape were either sold or kept as sex-slaves by their Muslim masters. Islam considers slave-women as property; therefore, Muslim men are allowed to rape them at will. Islam also permits unlimited sex with women taken as prisoners of war. Raping captives and slaves was widespread amongst the Muslims during the “golden days” of Islam. The founder of Islam personally carried out this wicked act after he came into power. Muhammad was a rapist.
Allah allows Muslims to have sex with female slaves who are: (1) Taken captive in war (2) Purchased by money (3) Received as a gift (4) The female offspring of their slaves.
For depraved godless men without morality, compassion or justice, the promise of wealth, plunder, and sex with captives was an attractive incentive to join Muhammad’s new religion.It is an incentive engraved in the Qur’an – the very heart of Islam. Since Muslims will not accept any interpretation that is extraneous to their sources, we will oblige them by relying solely on their own approved Islamic sources. We will use these documented evidences to prove beyond any doubt that Islam approves, codifies and legalizes rape in its sacred text.
One of Muhammad’s warriors declared:
Tabari IX:25: “By Allah, I did not come to fight for nothing. I wanted a victory over Ta’if so that I might obtain a slave girl from among them and make her pregnant.” (See also Sirat Rasul Allah by Ibn Ishak, p.590.)
Prophet Muhammad Promises Women to his Warriors
Ibn Hisham recorded the words of Muhammad in Al Rod Al Anf, Volume 2, page 182:
“You see God will soon make you inherit their land, their treasures and make you sleep with their women.” (Literally: make their women beds for you).
While promising women to his warriors, Muhammad said it is Allah who will “make you sleep with their women.” Now ask yourself, would the true God act as a pimp by providing women for the sexual gratification of his worshippers? In this case, it is even worse, for these women are not prostituting themselves for Allah to act as a pimp but they are the innocent wives, daughters, mothers and sisters of the unfortunate men who were either captured or killed.
Allah’s Blessings for Muhammad and Muslims – Illicit Sex
Surah 23:1, 5-6: “Triumphant indeed are the believers… (who) restrain their carnal desires except with their spouses and slave-girls. The practice of carnal relations is lawful with them.” (Sarwar)
Surah 23:5-6: Who abstain from sex, Except with those joined to them in the marriage bond, or the captives whom their right hands possess, – for in their case they are free from blame. (Yusuf Ali)
In the words of this Qur’anic verse, it means Muslim men do not have to restrain themselves from gratifying their carnal (sexual) desires with their war captives, slave-girls and, of course, with their wives. As stated earlier, slave-girls are either purchased from the slave market or obtained by capture through warfare. Captured women are enslaved and shared among the Muslim warriors. These slave-girls are the defenseless mothers, wives daughters, and sisters of men slain in battle by the Muslim warriors. This utterly shameful conduct is sanctioned by Allah and enshrined in the Qur’an and the Hadith. Allah tells his Prophet:
Surah 33:50: “O Prophet! Lo! We have made lawful unto thee thy wives unto whom thou hast paid their dowriesand those whom thy right hand possesseth of thosewhom Allah hath given thee as spoils of war…”(Pickthall)
“Prophet, We have made lawful for you your wives whom you have given their dowry, slave girls whom God has given to you as gifts…” (Sarwar)
Just as it is lawful for Muhammad to engage in sexual intercourse with his legal wives, Allah has also made it lawful for Muhammad to engage in sexual intercourse with the women captives of war. Once again, it is stated in the above Qur’anic verse that it is Allah who provides these girls as gifts to his Prophet for sexual enjoyment. Muslims must ponder, why should Allah take such keen interest in the sexual indulgence of his Prophet? What lesson is Allah teaching the rest of the Muslim community by authorizing this depraved behavior for his Prophet? The only lesson that is taught here by Allah is that it is fair to rape helpless captive women. That is why Muslim men are also given the same rights as their Prophet. They too are given the right to enjoy the same illicit pleasure as the following Qur’anic verse confirms. Allah tells the Muslim men:
Surah 4:24: “Also forbidden for you are married women,except those who have fallen in your hands as prisoners of war.” (Malik)
“And all married women (are forbidden unto you) save those (captives) whom your right hands possess. It is a decree of Allah for you.” (Pickthall)
This means that while a Muslim man is prohibited from engaging in sex with a married woman, there is an exception to this rule if the married woman happens to fall into his hands as a captive of war, then under such circumstances, he is allowed to rape themarried captive.
Maududi, a highly respected commentator on the Qur’an interprets the plain meaning of the above Qur’anic verse, saying that sex with slave-girls is lawful without the benefit of marriage:
Two categories of women have been excluded from the general command of guarding the private parts: (a) wives, (b) women who are legally in one’s possession, i.e. slave-girls. Thus, the verse clearly lays down the law that one is allowed to have sexual relation with one’s slave-girl as with one’s wife, the basis being possession and not marriage. If marriage had been the condition, the slave-girl also would have been included among the wives, and there was no need to mention them separately. (Sayyid Abul A’La Maududi, The Meaning of the Qur’an, vol. 3p. 241, note 7)
In the above commentary, Maududi made it very clear that according to the scriptures of Allah, marriage is not a prerequisite for a Muslim man to have sex with his slave-girls. In Islamic theology, a Muslim man has the right to demand sex from his legal wife. By virtue of the fact that Allah grants a Muslim manthis same right with his slave-girls based on possession and not marriage, she, too, must provide sex on demand. As this right to sexual intercourse is granted by Allah, her consent is not required. Also, deemed as his property, a slave-girl does not have the right to stop the sexual advances even if she does not consent to his uninvited invasion on her person. Does not this unwanted intrusion on her body categorically amount to an act of rape? Would you join a religion that codifies an edict in its holy book that permits the raping of innocent women? A vital fact that we must remember is that this law is still in force in Islam.
As stated earlier, Surah 4:24 permits Muslim men to have sexual intercourse with married women who became slaves through capture. We will now look at the circumstances under whichSurah 4:24 was revealed. The following Hadiths will aid us to identify the incident that led to the revelation of Surah 4:24.
Sahih Muslim, Book 8, Number 3432:
Abu Sa’idal-Khudri (Allah be pleased with him) reported that at the Battle of Hunain, Allah’s Messenger (may peace be upon him) sent an army to Autas and encountered the enemy and fought with them. Having overcome them and taken them captives, the Companions of Allah’s Messenger (may peace be upon him) seemed to refrain from having intercourse with captive women because of their husbands being polytheists. Then Allah, Most High, sent down regarding that: “And women already married, except those whom your right hands possess (Qur’an 4:24)”
Sunan Abu Dawud Volume 2, Book V, Chapter 711, Number 2150:
Abu Sa’id al-Khudri said: The Apostle of Allah sent a military expedition to Awtas on the occasion of the battle of Hunain.They met their enemy and fought with them. They defeated them and took them captives. Some of the Companions of the Apostle of Allah were reluctant to have intercourse with the female captives in the presence of their husbands who were unbelievers.So Allah, the Exalted, send down the Qur’anic verse: “And all married women (are forbidden) unto you save those (captives) whom your right hand possess.” – Surah 4 An-Nisa 24.
Surah 4:24 was revealed in a specific context when Muslim fighters got female captives whose husbands were still alive. And some of the holy warriors had been a little hesitant to have intercourse with the captive women in the presence of their husbands. Therefore, they consulted with their supreme leader. Muhammad realised that if Allah did not include married women in his authorization to rape captive women, then his holy warriors’ motivation to fight the next jihad will soon diminish. He immediately sought Allah’s intervention and right away, Allah revealed Surah 4:24 to sanction both rape and adultery.Because of this Qur’anic verse, the wives of the infidel captives became lawful to the conquering jihadist. The warriors who were reluctant moments ago were given the assurance that they could rape these women, both married and single, with Allah’s blessings. They now raped these women with an untroubled conscience. Whatever trace of decency that were with them just moments ago were now obliterated by Allah.
Muslims must consider how Allah, who claims to be a holy God, can reveal verses to the effect that it progressively increases the depravity of his worshippers. Human decency and justice would dictate that no sex should take place between female prisoners of war and their captors under any circumstance. Having sex with women in their most desperate condition as war captives is not only morally wrong but it is also an act that is extremely evil.
The raping of a civilian population by an occupying army is considered a war crime even by the laws of mere humans. Yet, this sexual crime is authorized by Allah. Thus, the laws of Allah are not only lower than that of man’s but also animalistic. Allah is guilty of promoting one of the most depraved, animalistic sexual behaviour among his worshippers by codifying the act of rape as an acceptable deed in the Qur’an. It is one thing for some soldiers in any army to strike out on their own and rape women. All armies have criminal soldiers who commit this wrong act. However, it is quite another to approve and codify rape in a sacred text. Thus, Islam is the only religion in the world that legitimizes rape and Surah 4:24 testifies to this disgraceful fact.
The following Tafsir (Commentary) by renowned scholar, Ibn Kathir, reiterates the shocking ungodly decision of Allah to sanction rape in the Qur’an. Please read this commentary carefully:
Tafsir Ibn Kathir on Surah 4:24:
The Ayah (verses) means Also (forbidden are) women already married, except those whom your right hands possess.), you are prohibited from marrying women who are already married. Except those whom your right hands possess) except those whom you acquire through war, for you are allowed such women after making sure they are not pregnant. Imam Ahmad recorded that Abu Sa`id Al-Khudri said, “We captured some women from the area of Awtas who were already married, and we disliked having sexual relations with them because they already had husbands. So, we asked the Prophet about this matter, and this Ayah was revealed, (Also (forbidden are) women already married,except those whom your right hands possess).Accordingly, we had sexual relations with these women.” This is the wording collected by At-Tirmidhi An-Nasa’i, Ibn Jarir and Muslim in their Sahih.
Through this verse in the Qur’an and verified by a number of Hadiths there emerges a clear picture of divine authorization of rape, adultery and fornication. Allah took it upon himself to sanction the raping of women, including married ones, who unfortunately became captives of the Muslim warriors. Thus, the divine approval of rape is engraved in Islam’s theology. Only the most debased religion will sanction rape. Can a religion that permits men to have forced sex with their captives come from mankind’s Creator? Absolutely not!
The Islamic Legal Manual “Umdat al-Salik,” which carries the endorsement of Al-Azhar University, the most respected authority in Sunni Islam, states the following:
“When a child or a woman is taken captive, they become slaves by the fact of capture, and the woman’s previous marriage is immediately annulled.” Why? So that they are free to become the concubines of their captors. The Qur’an permits Muslim men to have intercourse with their wives and their slave girls: “Forbidden to you are … married women, except those whom you own as slaves” (Surah 4:23-24).
Women and children are distributed among the holy warriors after Muhammad received one-fifth of the war booty. Women captives are either sold or forced to become sex-slaves and concubines of the conquering jihadists. This depravity of Allah is too severe for any rational person to ignore. It goes against the very nature of God in whose image we are created.
Acts of Rape During the Holy Wars of Allah
Sahih Bukhari, Volume 3, Book 46, Number 718:
Narrated Ibn Muhairiz: I saw Abu Said and asked him about coitus interruptus. Abu Said said, “We went with Allah’s Apostle, in the Ghazwa of Barli Al-Mustaliq and we captured some of the ‘Arabs as captives, and the long separation from our wives was pressing us hard and we wanted to practice coitus interruptus.We asked Allah’s Apostle (whether it was permissible). He said, “It is better for you not to do so. No soul, (that which Allah has) destined to exist, up to the Day of Resurrection, but will definitely come, into existence.”
Sahih Muslim, Volume 2, Number 3371:
…Abu Sirma said to Abu Said al Khudri: “O Abu Said, did you hear Allah’s messenger mentioning about al-azl (coitus interruptus)?” He said, “Yes”, and added: “We went out with Allah’s messenger on the expedition to the Mustaliq and took captive some excellent Arab women; and we desired them for we were suffering from the absence of our wives, (but at the same time) we also desired ransom for them. So we decided to have sexual intercourse with them but by observing azl” (withdrawing the male sexual organ before emission of semen to avoid conception). But we said: “We are doing an act whereas Allah’s messenger is amongst us; why not ask him?” So we asked Allah’s messenger and he said: “It does not matter if you do not do it, for every soul that is to be born up to the Day of Resurrection will be born”.
Muhammad’s men inquired him with an ethical question regarding “coitus interruptus.” Having taken some women captives, they wanted to do coitus interruptus with them. They asked Muhammad whether it was permissible. He told them, “It is better that you should not do it, for Allah has written whom He is going to create till the Day of Resurrection.”When Muhammad said “it is better that you should not do it,” he was referring to coitus interruptus and not to the act of raping the captives. The subject of a soul coming into existence will not be necessary if sex or in this case rape is not permitted in the first place. He made it clear to them that “coitus interruptus”will be pointless because “every soul that is to be born up to the Day of Resurrection will be born.” Clearly, rape was on the agenda and it was not an issue with Muhammad. The only real question was the technique itself. Since Allah has already sanctioned rape, it is definitely not an issue with his Muslims warriors.
Notice, Muhammad was quick to give his answer because he knew that Allah had already approved the raping of these captives. These immoral acts were already sanctioned in the Qur’an. Therefore, while Muhammad allowed the women to be raped, he did not approve coitus interruptus. Muhammad did not prohibit this extremely immoral practice of raping captives just when the time was right to forbid it. Instead, he allowed his men to rape the women and assuredly told them not to be unduly worried about impregnating them. For, according to him, it is with Allah as to which seed is destined to become fertilized. He stated that having sex with female captives would have nothing to do with any children being born into the world because, “every soul that is to be born up to the Day of Resurrection will be born.”
In other words, if a child were to be born to a female captive of war, it would have been born as a result of a divine decree of Allah and not because of the sexual act of the Muslim rapist. Thus, Muhammad’s companions would not be responsible for the child being born. Allah’s divine decree alone would be responsible for the birth of that child. Muhammad was eager to reward his companions with every sensual pleasure, as long as they willingly plundered, killed, and enslaved others at his command. There did not seem to be a question, whether or not it was morally right, to have sex with the women who were married to another man. Muhammad the greatest exemplar for all mankind took his stand against the weak and helpless victims, so the powerful could satisfy their immoral animalistic desires.
In another account, Muhammad even seemed to be impatient with his companions.He was eager, even sexually stimulated, to have the adulterous orgy begin. He wanted to have his companions rape the women immediately. At this point, it did not matter to him if they practiced coitus interruptus or not. He shouted out his command three times, “Verily you do it, verily you do it, verily you do it!”
Sahih Muslim, Book 8, Number 3373:
Abu Sa’id al-Khudri (Allah be pleased with him) reported:“We took women captives, and we wanted to do ‘azl with them. We then asked Allah’s Messenger (pbuh) about it, and he said to us: Verily you do it, verily you do it, verily you do it, but the soul which has to be born until the Day of Judgment must be born.”
Well, they obeyed and they raped. In the course of our discussion, we need to keep clear in mind the objective of this article. The issue at hand is rape and not coitus interruptus. Whether these monsters practiced coitus interruptus or not, it does not in any way diminish or absolve the culpability of their evil crimes. Muhammad, Allah and Islam sanctioned rape and that is what concerns us in our discussion. Coitus interruptus will not be an issue if rape is strictly forbidden by Allah. It is really unbelievable how Muslims can trust and submit to a deity who morality is so debased. Any human being with a trace of decency will shudder at the acts permitted by Allah for his male worshippers. Let us now look at some of the noble acts of the Prophet of Islam.
The War Trophies of the Prophet of Islam
Sahih Bukhari, Volume 3, Book 46, Number 717:
Narrated Ibn Aun: Prophet had suddenly attackedBani Mustaliq without warning while they were heedless and their cattle were being watered at the places of water. Their fighting men were killed and their women and children were taken as captives; the Prophet got Juwairiya on that day.
And she is not the only war trophy for our noble Prophet.
“Sirat Rasul Allah” by Ishaq, pg. 464:
After 800-900 male adults of Bani Quraiza were beheaded in batches, and thrown in trenches dug in Madina, the apostle divided their property, wives and children as booty… He took Rayhana d. Amr b. Khunafa for himself.
Muhammad destroyed the Bani Quraiza tribe. All the adult male Jews were beheaded so that no husbands were left. This verdict was carried out despite the fact that the tribe of Bani Quraiza had surrendered unconditionally. The women and children were taken as prisoners and their wealth were divided among the Muslim warriors. Then, the Prophet of Islam took one of the widows he had just made – Rayhana bint Amr – for himself. What Muhammad did was grossly wicked, evil, cruel, immoral, unholy and satanic. You could be a happily married woman living your own life, but if Muhammad and his holy warriors attacked your town and captured you, you would lose all your rights. And while your husband is being killed or enslaved, you would be given to a Muslim warrior who would rape you with Allah’s blessings. This is the evil path that Muhammad has trodden and this is the evil path that he has left for his followers to emulate for all eternity.
Safiyah bint Huyeiy Ibn Akhtab was another Jewish woman who was captured when Muhammad’s troops attacked and brought her to the Prophet as part of his share of the booty. Safiyah was seventeen and beautiful. Acting under the orders of Muhammad, Muslims killed her father, husband and many of her relatives. Muhammad ordered Kinana, the young husband of Safiyah to be tortured to death to make him reveal the whereabouts of the treasure of the town. Muhammad could not control his sexual desire. He had sex with the young widow he had just made on the very night after he had wiped out her entire family.
Ibn Hisham, Book of Tabaqat:
“Safiyah was born in Medinah. She belonged to the Jewish tribe of Banu ‘I-Nadir. When this tribe was expelled from Medinah in the year 4 A.H, Huyaiy was one of those who settled in the fertile colony of Khaibar together with Kinana ibn al-Rabi’ to whom Safiyah was married a little before the Muslims attacked Khaibar. She was then seventeen. One mile from Khaibar. Here the Prophet married Safiyah. She was groomed and made-up for the Prophet by Umm Sulaim, the mother of Anas ibn Malik. They spent the night there. Abu Ayyub al-Ansari guarded the tent of the Prophet the whole night. When, in the early dawn, the Prophet saw Abu Ayyub strolling up and down, he asked him what he meant by this sentry-go; he replied: “I was afraid for you with this young lady. You had killed her father, her husband and many of her relatives, and until recently, she was an unbeliever. I was really afraid for you on her account.” The Prophet prayed for Abu Ayyub al-Ansari (p. 766).
Muhammad made widows out of young women so that he could sexually assault them. The fact that he could not restrain his sexual urges to allow this young widow to mourn her loved ones – who were brutally killed by him and his warriors only moments ago – shows the debased moral character of this evil man. There is no compassion in this imposter. The young and beautiful became his wives. Just think, which woman would want to marry the killer of her father, husband and many of her relatives, particularly moments after their brutal death? The other captives whom he felt were not good enough for him were either sold or used as sex-slaves. Muhammad is not only a confirmed rapist but also a common thief and murderer.
Muslims who defend the evil acts of their Prophet must be completely perverse in their values for failing to see the absolute evil nature of this man. Killing men and possessing their women are acts of savagery. There is nothing exemplary in the heinous crimes of this exceedingly evil man.
Surah 48:20: “Allah promiseth you much booty that ye will capture, and hath given you this in advance,and hath withheld men’s hands from you, that it may be a token for the believers, and that He may guide you on a right path.” (Pickthall)
Allah has promised Muslim warriors “with much booty that they will capture.” And this means more slave-girls. And Allah“hath withheld men’s hands” so that Muslim men can rape their wives with ease. Can you imagine having a pimp as your god and a rapist as your prophet? Muslims have the full right granted by Allah to murder, rape, enslave and loot the property of unbelievers. There is no such thing as the “Golden Rule” of Christianity in Islam.
Pause for a moment and contemplate on the utterly destructive nature of Islam. Can you picture the agony and shame the husbands must have suffered, watching strangers violate the bodies of their loved ones? Can any man face a humiliation more intense than this? Feel the unbearable torment and agony of these men. Imagine, what thoughts of self-condemnation must have passed through their minds, as they had to stand by helplessly and watch Muhammad’s companions sexually assault their wives like animals. For these unfortunate men whose wives mean everything to them, to say it was a horrific experience is an understatement.
Now think about it from the women’s point of view. She just experienced one of the most horrifying events in her life – the destruction of her people and family. Her people were attacked and her side lost. Many of the husbands, fathers, and sons are now dead. Some of the men have been captured alive either to be sold or to be kept as personal slaves. The women and children are taken as captives. The captives are now distributed amongst the Muslim men as slaves. Her children are separated from her. She does not know of their whereabouts. She is uncertain of her own future, as well as those of her children. The loss of her beloved husband haunts her. He is either dead or enslaved. She is now in the total power of her captors. The holy Muslim warrior has been separated from his wife for a while. Now out on the field of battle, the sexually hungry predator moves lustfully towards her to ravage her sexually. Do you think that she will now offer herself willingly to copulate with the very man who brought death and destruction to her people?
What woman do you think would look upon with loving eyes at the very man who brought death and destruction upon her loved ones, family and people? And this is the utter nonsense that Muslim apologists want us to believe. They want us to believe that these women accepted and converted to Islam with open hearts. They want us to believe that these women delivered themselves to be raped with open arms and legs to the conquering jihadist. Such are the lies and deceptions of Islam and its defenders. Can any true conversion into Islam really take place under such circumstances? To protect their children, many widows who were victims of Muslim conquest, readily agreed to conversion so that their children were spared from slavery and were raised as Muslims. Just as the saying goes that there are no atheist in foxholes, fear can produce willing converts.
When you undertake the study of Islam, it is as if you have left the sanity of our universe and entered a totally different alien world where rape, murder, enslavement, looting, massacres, terror, violence, and pedophilia are no longer crimes against humanity and no longer sins against the laws of God but are the very laws of God.
We will now consider an event that will further reveal Islam’s stand on rape. It will expose the morally debased nature of Islam and its Prophet. It will also disclose the utterly uncaring attitude that Islam has towards the helpless victims of rape. This event will show the ease with which women are subjected to rape. It also serves to confirm that Islam can never be the religion of the true God. The Islamic laws that directly contribute to the humiliation and the sufferings of millions of helpless women can never come from the true God who is the essence of love.
Sahih Bukhari, Volume 5, Book 59, Number 637:
Narrated Buraida: The Prophet sent ‘Ali to Khalid to bring the Khumus (of the booty) and I hated Ali, and ‘Ali had taken a bath (after a sexual act with a slave-girl from the Khumus). I said to Khalid, “Don’t you see this (i.e. Ali)?” When we reached the Prophet, I mentioned that to him. He said, “O Buraida! Do you hate Ali?” I said, “Yes.” He said, “Do you hate him, for he deserves more than that from the Khumus.
“Khumus” is one-fifth of the spoils of war that is reserved for Muhammad. According to the notes provided for the above Hadith, Buraida hated Ali not because he had raped a slave-girl but for taking from the Khumus without permission. Let us analyze the above incident:
The Prophet sent Ali to Khalid to bring the Khumus (of the booty) and… Ali had taken a bath (after a sexual act with a slave-girl from the Khumus).
What was Muhammad’s response to Buraida who reported this incident to him?
Do you hate Ali for this? . . . Do not hate him, for he deserves more than that from the Khumus.
This Hadith clearly reveals that Muslims are actually permitted torape their victims. This single episode is sufficient to see the dark side of Islam and Muhammad. Ali took a newly captured female prisoner of war and had sex with her. When Muhammad was informed of this, he did not voice a single objection against the wrong committed on the helpless prisoner of war. Neither was he concerned about the welfare of this unfortunate woman. Nor was he shocked by the serious attack on the decency of this poor victim. Why? Because raping slave-girls and war-captives is a norm in Allah’s religion. Muhammad’s only concern was for the rights of the rapist. In his view, these women are nothing more than objects of sex to gratify the sexual urges of Muslim men.
Ali was the husband of Muhammad’s daughter, Fatima. Even in today’s sexually permissive world, how many fathers-in-law would defend the rights of their sons-in-law to engage in illicit sexual intercourse? How many fathers-in-law would defend the rights of their sons-in-law to rape defenceless women? But, Muhammad did so in accordance to the dictates and norms of Islam. He defended his son-in-law by saying that “he deserves more than that from the Khumus.” The implication of his statement suggests that Ali deserves to rape more women from the captives. After all, are not captives of war fair games to be raped at will in Islam? After all, does not Allah permit and encourage rape? After all, is Islam not an utterly depraved religion?
According to the edict of Islam, rape is jihad. In the ethics of jihad, it is not considered a sin to have forced sex with a woman as long as she is a non-Muslim captive or slave. In fact, it is not only encouraged in the teachings of Islam but it is also supported by the example of the Prophet of Islam. In Islamic theology, jihad is a like a magical wand. It transforms sinful practices like murder, looting, destruction of property and rape into acts of virtue.
Please read the following Hadith carefully. This Hadith describes a typical raid, in which women and children are captured as they attempt to flee the attacking Muslims.
Sahih Muslim, Book 19, Number 4345:
“…and then we attacked from all sides and reached their watering-place where a battle was fought. Some of the enemies were killed and some were taken prisoners. I saw a group of persons that consisted of women and children[escaping in the distance]. I was afraid lest they should reach the mountain before me, so I shot an arrow between them and the mountain. When they saw the arrow, they stopped. So I brought them, driving them along.”
The Muslim narrator is Muhammad’s adopted son. He sees the women trying to escape (following the massacre of their men) and he cuts off their route by shooting an arrow into their path. These women are not trying to seek refuge with the jihadist, as Muslim apologist wants us to believe but are fleeing from the Muslims. The Hadith goes on to recount that Muhammad personally demanded one of the captured women for his own use. Let’s continue with our reading of the Hadith:
“I drove them along until I brought them to Abu Bakr who bestowed that girl upon me as a prize. So we arrived in Medina. I had not yet disrobed her when the Messenger of Allah (pbuh) met me in the street and said: “Give me that girl.”
The words of Muhammad’s adopted son, “I had not yet disrobed her” reveal the sickening condition in Islam. Whenever the Muslim army conducted a raid, they always had the thirst for the succulent bodies of infidel women. Each woman captive serves as an opportunity for the pious to rape. And Muhammad was no different. In fact, he could not wait to satisfy his lust. He shamelessly ordered his son, “Give me that girl.” This is a typical scene from the glorious golden days of Islam. Sexual predators from prophet to foot soldiers. Shame, honor, virtue and self-respect are alien to the religion of Islam.
As one might conclude, Muhammad’s obvious approval of raping women captured in battle, and his own personal participation in it is of intense inconvenience to the Muslim apologists of our time. Try as they might to defend Muhammad’s actions, the overbearing evidences incriminate Muhammad at every turn. All the above verses from the Qur’an and Hadith prove that Muhammad allowed Muslims to do to female slaves what are clearly undeniable acts of rape. Muhammad and his men were allowed by the eternal laws of Allah to rape their slaves and captives. Rape is considered as a serious crime to all descent human beings but not to Allah and his Prophet. Religion is supposed to condemn crimes which are committed against another human being but that is not the case with the religion of Islam. Muslims must ask themselves, “How can Allah give laws that are criminal in nature?”
The entire Islamic moral universe devolves solely from the life and teachings of Muhammad. Everything that has been discussed up to now is not only history but also Sunnah (the example of the perfect pattern of action and morality practiced by Muhammad). All morality in Islam is patterned after the example of Muhammad. Everything that he did and said defines what is permitted or forbidden. Muhammad repeatedly sanctioned forced sex (rape) with infidel females after they were captured. The Hadith clearly reports that he got first choice of the women. So if Muhammad was involved in the rape of infidels, then rape is a virtue. It is not a sin because Muhammad did it. And he set the pattern for Muslims to follow for all eternity.
All these facts from Islamic sources themselves clearly demonstrate that Allah who sanctions rape in the Qur’an simply cannot be the true God. And Muhammad simply cannot be the prophet of the true God. Allah’s directive in the Qur’an is in direct violation of the divine Laws of the Almighty God, Jehovah. The teachings of Allah in the Qur’an also stand condemned by the divine Laws of Jehovah who stated centuries before the Qur’an was revealed:
Exodus 20:17: “You must not desire your neighbor’s wife.”
1 Thessalonians 4:3-5, 7: “For this is the will of God, your sanctification, that you should abstain from fornication. That every one of you should know how to get possession of his own wife in sanctification and honor: Not in the passion of lust, like the Gentiles that know not God… For God hath not called us unto uncleanness, but unto sanctification.”
Exodus 20:14: “Thou shall not commit adultery.”
Matthew 5:27-28: “You have heard that it was said to them: ‘Thou shalt not commit adultery.’ But I say to you, that whosoever shall look on a woman to lust after her, hath already committed adultery with her in his heart.”
These are the Laws of a Holy God. If Jehovah even forbids his worshipper to develop a covetous sexual craving for another person’s wife, do you think he will authorize his worshipper to rape her? Just think, would the true God inspire a verse sanctioning rape and adultery centuries after it is taught in the Bible that even looking at a woman in a lustful manner is immoral? We would rightfully expect the true God to maintain the same holy standard of morality. Thus, the Qur’an cannot be the Word of God. For a Christian man, there is no place for sex, let alone rape, outside the confinements of his marital union with a single wife.
Jesus also gave his followers the following divine command:
Matthew 22:39: “Thou shall love thy neighbor as thyself.”
Any religion that sanctions rape is both dangerous and destructive. Our mothers, sisters, wives and daughters are not safe as long as this abomination is allowed to exist. Perversion and lust knows no boundaries especially when it is religiously sanctified. Therefore, it is imperative to act and expose this evil cult before it consumes everything that is righteous, true and good. This religion grows and strives by committing evil.
Muslims consider Islam as the best and the perfect religion. So, how can you improve on something that is already perfect? Thus, Islam will always remain evil. This also means that if the situation changes and Muslims become stronger once again, they will resume their policy of enslavement and rape. The laws of Allah are written on stones – they are unchangeable. The danger lies in the fact that Islam is a violent and expansionist religion that seeks the destruction or subjugation of all other religions, especially Christianity. Violence against non-Muslims is and has always been an integral aspect of Islam. And the natural consequence of this destructive ideology is murder, enslavement and rape. Islammeans Submission. The principle of submission could not be any clearer. By definition, a slave is the most submissive of all people. A slave will submit completely to her master. Islam leads to Jihadand jihad leads to Sexual Slavery and sexual slavery leads toRape and rape leads to Submission and submission leads toIslam. The cycle of evil begins and ends with Islam.
Given below is a recent Fatwa (Islamic ruling) from a widely respected mufti.
ISLAMIC QUESTION & ANSWER, ONLINE WITH MUFTI EBRAHIM DESAI, SOUTH AFRICA, ASK THE IMAM:

“It may, superficially, appear distasteful to copulate with a woman who is not a man’s legal wife, but once Shariah makes something lawful, we have to accept it as lawful, whether it appeals to our taste, or not; and whether we know its underlying wisdom or not.”
We have come to the conclusion of our analysis on the subject concerning the sanction of rape in Islam. The evidences provided in this article are by no means exhaustive but are sufficient enough to assist sincere seekers of truth, both Muslims and non-Muslims to see the dangers of Islam. Women who are tempted to convert to this religion must stop and think before it is too late for them. They must realize that according to Allah it is “lawful and good” to rape women.
Surah 8:69: “But (now) enjoy what ye took in war, lawful and good.” (Yusuf Ali)
Not only does Allah grant permission for women to be captured and raped, but he also allows Muslims to enjoy raping these poor women in the presence of their husbands. Can a religion as debased as this originate with the true God? You be the judge.

I have taken the liberty of passing the post in Spanish, as usual but this time adding my own criticism of my own government.

It is a totally stupid government who kneels before Islam.

Greetings.

Sorry about the X-rated content. If you don’t want to be disturbed, by thoroughly disgusting and unimaginably vile content regarding child abuse in Islam, I recommend you move to another topic now. Otherwise, please start with this video.

I recommend you download the video as YouTube has been known to remove and ban truth, even when spoken by Muslims themselves, simply because Muslims complain about it.

In the video an Imam recounts a visit by Khomeini to Iraq, and talks about Khomeini suggesting they stay at an Iraqi host’s house in the city of Utaifiyyah, in which Khomeini pressed a 4-5 year old girl into a temporary “marriage” or “Misyar”. He then sexually violated and sodomized the little girl “all night” “from the front as well as from the back even while she screams and cries”.

After having earlier referred to the little girl as “beautiful”, the imam delivering the account feigns disgust regarding Khomeini’s treatment of the little girl, but then declares “How could he have a temporary marriage with this little girl, when more grown up girls were around in the house. He could have had a temporary marriage with one of them.”
He thus seemed to indicate that he didn’t see anything wrong, except that the girl could have been a little older, and he must necessarily agree that 9 years is old enough, because that was how old Aisha was when Muhammad was doing her.

The video also offers valuable insight into the power of Imams trumping the common sense, reason, conscience and surviving shreds of humanity, if any, of their subordinates that are in bondage to Satan.

Khomeini
Q “What do you think about temporary marriage to a little child?”
A “Sayyid, my answer is your answer. Your action is the right one, you are the imam. You can make the verdict. It is not possible for somebody like me to differ from your opinion.”

It’s easy to see the purely reprobate nature of the monsters involved, particularly since rescuing the little girl when he heard her “screams and cries” “all night”, would seem to have not even occurred to this reprobate coward, or at least he certainly took no action to rescue the girl. Yet the little girl was obviously scarred for life as a result of the rape. How many more are there like her, since it takes the testimony of 4 men to bring a conviction of rape, against a Muslim. Particularly since the victim of rape is perceived as having dishonored her family, so it sometimes ends in her murder by the hand of her own father.
http://brotherpete.com/index.php?board=54.0

It’s all because Muhammad set the standard for sex with children in Islam, having married Aisha when she was 6 and consummating that marriage when she was just a 9 year old child, and he was a 53 year old. No honest Muslim will deny their prophets urges and desires in this regard, as his self-serving alter-ego “Allah” lavished on him all the wives he wanted – but only for him.
http://brotherpete.com/index.php?topic=466.0

Prior to Muhammad’s stand-alone “religion” sex with children likely wasn’t an acceptable practice among Arabs, any more than it was any other culture then, or today.

Even the Hadith suggests this “When Abu Bakr came, Khawlah repeated what she had said. He replied, “She is [like] his brother’s daughter. Would she be appropriate for him?”
http://brotherpete.com/index.php?topic=2589.msg10752#msg10752

While I had seen this debate video some time ago, I thought it was an aberration. http://www.youtube.com/watch?v=Ht0eJaXc2Is However yesterday a YouTuber brought up the subject and I was made to realize that this practice isn’t obscure at all, and I did a search and found the opening video above that discusses this in the context of “temporary marriages” in Islam – that is, fornication and adultery masked by a false facade of “marriage”.

While we certainly wouldn’t want anyone to judge the Gospel of the perfect and sinless Messiah, by the vast majority of folks that have deceived themselves into believing they are Christians, the behavior of the Islamic self-proclaimed “prophet” Muhammad is the very best way to judge Islam. Judging the behavior of the fruit of Islam is fair game as well.

According to some Muslims, sex with 1 day, week, or year old infants, is permissible and is accomplished by “thighing”.
http://search.yahoo.com/search;_ylt=A0oG7l_XFPpNf3oA8ClXNyoA;_ylc=X1MDUCMyNzY2Njc5BF9yAzIEYW8DMQRjc3JjcHZpZANoT1VhMDBvRzd2NUMuZnZoVGRaWFdRRnRRaUFLV2szNkZOY0FDTTJjBGZyA3lmcC10LTcwMQRmcjIDc2J0bgRuX2dwcwM0BG9yaWdpbgNzcnAEcXVlcnkDdGhpZ2hpbmcgYWlzaGEEc2FvAzIEdnRlc3RpZANWSVAwNzg-?p=thighing+aisha&fr2=sb-top&fr=yfp-t-701&type_param=

Khomeini on sex with children and the rules on injured children. “If the girl, however, is permanently damaged, the man must provide for her all her life.” “But this girl will not count as one of the man’s four permanent wives. He also is not permitted to marry the girl’s sister.”

Here’s another.

http://www.uncoverage.net/2010/03/the-ayatollah-khomeinis-booksex-with-children-and-animals/
http://en.wikipedia.org/wiki/Tahrir-ol-vasyleh

A Muslim on sex allowed by “Allah” with a 1 year old girl.

There is no plausible deniability since those are Muslims – even imams – in those YouTubes discussing rape and mufa’khathat of children. However fundamental Muslims may not consider it rape since the father of the 4-5 year old girl “gave” her to Khomeini to abuse, like “Allah” “gave” to Muhammad 6 year old Aisha, sex slaves captured as “spoils of war”, and “Allah” also “gave” him 1/5 of all the property he and his boys stole from others.
http://brotherpete.com/index.php?topic=608.0

“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 fatwahs (religious decrees) reviewed the question presented to the grand Mufti Abu Abdullah Muhammad Al-Shemary, the question forwarded to the committee by the grand scholar of the committee 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 mufa’khathat of the children (mufa’khathat literally translated means “placing between the thighs” which means placing the male member between the thighs of a child). What is the opinion of scholars knowing full well that the prophet, the peace and prayer of Allah be upon him, also practiced the “thighing” of Aisha – the mother of believers – may Allah be please with her.

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 kufar (infidels) and enemies of Islam send. As for the prophet, peace and prayer 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 prayer of Allah be upon him placed his male [member] between her thighs and massaged it softly, as the apostle of Allah had control of his [male] member not like other believers.”
http://search.yahoo.com/search;_ylt=A0oG7l_XFPpNf3oA8ClXNyoA?p=HIS+MALE+MEMBER+BETWEEN+HER+THIGHS&fr2=sb-top&fr=yfp-t-701&type_param=

Isn’t that just like Islamic leaders? They blame western culture (and I for one have never heard of, nor could have even imagined this despicable horror before), for this – what they admit is a “wide spread” custom among Muslims – even though they later admit that their own “prophet” engaged in the behavior! Even crediting Muhammad’s super-human “member” as his excuse!
That’s akin to when they blame the Israeli Jews, for Islamic rape, murder, mayhem and misery, perpetrated all around the world. With 2 million killed in the Sudan alone!
http://www.beholdthebeast.com/great_tribulation.htm

Some claim there is no hadith making this practice lawful, but are there any Hadith making it unlawful? How did the term “mufa’khathat” come to be? Are there statutes on the books in Islamic countries outlawing this “widespread” practice? If so, how many men have ever been arrested for it? Does it require 4 witnesses to bring charges against the perpetrator as in the case of rape?
http://www.thereligionofpeace.com/Quran/002-rape_adultery.htm
Some excuse Muhammad by claiming this practice is unlawful for followers, as the first paragraph above suggests, but that certainly wouldn’t be the only thing that was lawful for Muhammad but unlawful for his followers – like having more than 4 wives, or getting more than one’s proportionate share of looted “booty”. If this practice does not have roots in Muhammadanism then how did it come to “become wide spread these days, and especially during weddings”?

The fact that a committee had to “study the issue” in the first place, and a religious decree had to be issued in order for Muslims to know whether the practice of thighing children or even infants is right or wrong, tells us everything we need to know about what Muhammadanism does to the minds of Muhammad’s followers.

After reading “has become wide spread these days, and especially during weddings” it occurred to me to revisit this video. I believed the reports that the children weren’t actually getting married, but in light of this practice it tends to get one shuddering about what might have gone on after night fell.

http://www.youtube.com/watch?v=6CDgjogUYFY
While looking for it I found this one where couples are paid $500 to get married. I wonder how much of that $500 “brides” like the one at the end of the video got to spend?

http://answers.yahoo.com/question/index?qid=20071221232108AAppsxu

A YouTube gal on temporary marriage – for an hour – in Sunni and Shia.

Divorcing a pre-pubescent wife, as well as thighing of Aisha by Muhammad, and thighing by Muslims allowed, straight from the Hadith in Islamic websites.

http://groups.google.com/group/alt.religion.islam/browse_thread/thread/2b9d06f5cd3e055e/487581a7d6af8c00?lnk=raot&pli=1
Muhammad’s child bride standard is copied by his devoted followers in the world today.

The above poor little child is still playing peek-a-boo!

Muslims are stuck believing that Muhammad’s alter-ego “Allah” “gave” his child bride Aisha to him, just as they are stuck having to believe “Allah” “gave” Muhammad and his boys sex slaves as “spoils of war – booty”, just as they must believe in Muhammad’s unwitnessed account of having ridden on a flying donkey-mule one night.

Again, sorry for the X-rated content, but I thought this information important enough to add to the long list of Muhammad’s reprobate behavior, that his followers – that still have consciences – should see in regard to the license their “prophet” gave their brethren. When will they finally be convicted by having to constantly excuse away the conspicuously reprobate behavior of the “prophet” of Islam, who WAS AS MUCH THE OPPOSITE of the sinless Messiah, as his “religious” invention is the EXACT OPPOSITE of the WHOLE SUBJECT of the Gospel?
http://brotherpete.com/index.php?topic=148.0
http://www.brotherpete.com/

If Christians and Jews don’t become engaged in this epic battle, we will only have ourselves to blame, for the bleak future prospects we leave behind for our children.
http://brotherpete.com/index.php?topic=1143.0

Even atheists and agnostics (who Muslims kill out of hand rather than allowing them to live in dhimmitude), can become engaged in the battle through a purely secular standpoint, by focusing on the history of Mecca and origins of Islam and it’s rituals.
http://www.historyofmecca.com
http://www.brotherpete.com/hajj_umrah.htm
If you do not become engaged it will be your children and/or grandchildren, that will be compelled to prostrate themselves to the Quraish pagan’s black stone idol in Mecca and pray in the vain repetitions of the heathen, 5 times a day.
http://brotherpete.com/index.php?topic=1143.0

For Christians the scriptures not only define the enemy, but also describe the armament we are to use, to engage it. As is made so clear through all of the evil of Islam explored in this forum…

Ephesians 6:12 For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high [places]. 13 Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. 14 Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; 15 And your feet shod with the preparation of the gospel of peace; 16 Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. 17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God:

There are tracts for Muslims on the last four websites listed at the bottom of this post. Why not leave one laying around where one of Muhammad’s followers might find it? Particularly from the more Muslim friendly http://www.islamandthetruth.com website.
There are also instructions for making your own.
http://www.beholdthebeast.com/free_bible_tracts.htm

Not only Christians, not only Westerners, but many people from various cultures are troubled when they discover that Islam’s prophet, Muhammad, married a nine-year-old girl named Aisha. Some go so far as to accuse Muhammad of being a pedophile, using such emotive language as “child molester” to describe Muhammad for marrying a young prepubescent girl.

This has led many a Muslim to either reject the traditions which document Aisha’s young age when she married Muhammad, or to come up with some type of moral justification defending Muhammad’s marriage to a minor. Our focus here is to examine what the Muslim sources say about Muhammad’s marriage to Aisha and also address the common Muslim arguments that are raised either defending the story or rejecting it as simply erroneous.

We will break down our response into two parts. In this first section, we will present the data from recognized Muslim sources (primarily Sunni sources) in order to see what they say in regard to Aisha’s age at the time of her marriage. We will also be raising some other points that either directly or indirectly relate to the issue of Aisha’s young age at the time of her marriage.

In the second section, we will try to interact with the typical Muslim arguments that are often raised in relation to this topic.

The Islamic Evidence

We now present the Islamic data showing that Aisha was a girl of nine when Muhammad consummated his marriage to her. All bold, capital and underlined emphasis is ours.

SAHIH AL-BUKHARI

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 all right, 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 Al-Bukhari, Volume 5, Book 58, Number 234)

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 that marriage when she was nine years old. (Sahih Al-Bukhari, Volume 5, Book 58, Number 236)

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.’ Then you were shown to me, the 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 9, Book 87, Number 140; see also Number 139)

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 Al-Bukhari, Volume 7, Book 62, Number 64; see also Numbers 65 and 88)

SAHIH MUSLIM

‘A’isha (Allah be pleased with her) reported: Allah’s Messenger (may peace be upon him) married me when I was six years old, and I was admitted to his house at the age of nine. She further said: We went to Medina and I had an attack of fever for a month, and my hair had come down to the earlobes. Umm Ruman (my mother) came to me and I was at that time on a swing along with my playmates. She called me loudly and I went to her and I did not know what she had wanted of me. She took hold of my hand and took me to the door, and I was saying: Ha, ha (as if I was gasping), until the agitation of my heart was over. She took me to a house, where had gathered the women of the Ansar. They all blessed me and wished me good luck and said: May you have share in good. She (my mother) entrusted me to them. They washed my head and embellished me and nothing frightened me. Allah’s Messenger (may peace be upon him) came there in the morning, and I was entrusted to him. (Sahih Muslim, Book 008, Number 3309; see also 3310)

‘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, Book 008, Number 3311)

SUNAN ABU DAWUD

Aisha said: The Apostle of Allah (may peace be upon him) married me when I was seven years old. The narrator Sulaiman said: Or six years. He had intercourse with me when I was nine years old. (Sunan Abu Dawud, Number 2116)

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. (Sunan Abu Dawud, Book 41, Number 4915)

Narrated Aisha, Ummul Mu’minin:
The Prophet (peace_be_upon_him) used to kiss her and suck her tongue when he was fasting. (Sunan Abu Dawud, Book 13, Number 2380)

SUNAN NASA‘I

… When Hadrat Aisha passed nine years of marriage life, the Holy Prophet Muhammad (peace and blessings of Allah be upon him) fell in mortal sickness… ‘A’isha was eighteen years of age at the time when the Holy Prophet (peace and blessings of Allah be upon him) passed away and she remained a widow for forty-eight years till she died at the age of sixty-seven. She saw the rules of four Caliphs in her lifetime. She died on Ramadan 58 A.H. during the Caliphate of Hadrat Amir Mu‘awiya… (Sunan Nasa’i: English translation with Arabic Text, compiled by Imam Abu Abd-ur-Rahman Ahmad Nasa’i, rendered into English by Muhammad Iqbal Siddiqui [Kazi Publication, 121-Zulqarnain Chambers, Gampat Road, Lahore, Pakistan; first edition, 1994], Volume 1, p. 108)

SUNAN IBN-I-MAJAH

1876. ‘A’isha (Allah be pleased with her) is reported to have said: Allah’s Messenger (peace and blessings of Allah be upon him) contracted marriage with me while I was (yet) a six years [sic] old girl. Then we arrived at Medina and stayed with Banu Harith b. Khazraj. I fell victim to fever; then my hair (of the head fell off (and became scattered). Then they became plenty and hanged down upto [sic] the earlobes. My mother ‘Umm Ruman came to me while I was (playing) in a swing alongwith [sic] my play-mates. She (the mother) called me loudly. I went to her and I did not know what he [sic] wanted. She seized my hand and stopped me at the door of the house and I was hearing [sic] violently until the agitation of my heart was over. Then she took some water and wiped it over my face and head. Then she admitted me to the house when some woman [sic] of Ansar were present in the house. They said, “You have entered with blessings and good fortune.” Then she (the mother) entrusted me to them. So they embellished me and nothing frightened me but Allah’s Messenger (peace and blessings of Allah be upon him) (when he came there) in the morning and they (the women) entrusted me to him. On that day, I was a nine years [sic] old girl.”

1877. Abdullah (Allah be pleased with him) is reported to have said, “The Holy Prophet (peace and blessings of Allah be upon him) married ‘A’isha while she was a seven years [sic] old girl and took him [sic] to his house as a bride when she was nine years old and he parted with her (after his demise) when she was eighteen years old.”

According to Al-Zawa‘id its isnad is sahih in accordance with the condition prescribed by Bukhari, but munqata because Abu ‘Ubaida did not hear from his father. Shu‘ba Abu Hatim and Ibn Hibban mentioned him amongst the authentic and reliable authorities. Tirmidhi in al-Jami’ and al-Mazzi in al-Atraf (has expressed the same opinion). Nasa‘i has transmitted this hadith in al-Sughra from the hadith ‘A’isha (Allah be pleased with her). (Sunan Ibn-I-Majah, Imam Abdullah Muhammad B. Yazid Ibn-I-Maja Al-Qazwini, English version by Muhammad Tufail Ansari [Kazi Publications, 121-Zulqarnain Chambers, Gampat Road, Lahore Pakistan, first edition, 1995], volume III, pp. 133-134)

IBN HISHAM

He married ‘A’isha in Mecca when she was a child of seven and lived with her in Medina when she was nine or ten. She was the only virgin that he married. Her father, Abu Bakr, married her to him and the apostle gave her four hundred dirhams. (Ibn Ishaq, Sirat Rasulullah (The Life of Muhammad), translated by Alfred Guillaume [Oxford University Press, Karachi, tenth impression 1995], p. 792)

AL-TABARI

In this year also the Messenger of God consummated his marriage with ‘A’ishah. This was in Dhu al-Qa‘dah (May-June 623) eight months after his arrival in Medina according to some accounts, or in Shawwal (April-May 623) seven months after his arrival according to others. He had married her in Mecca three years before the Hijrah, after the death of Khadijah. At that time she was six or, according to other accounts, seven years old.

According to ‘Ab al-Hamid b. Bayan al-Sukkari- Muhammad b. Yazid- Isma‘il (that is, Ibn Abi Khalid)- ‘Abd al-Rahman b. Abi al-Dahhak- a man from Quraysh- ‘Abd al-Rahman b. Muhammad: ‘Abd Allah b. Safwan together with another person came to ‘A’ishah, and ‘A’ishah said (to the latter), “O so-and-so, have you heard what Hafsah has been saying?” He said, “Yes, O Mother of the Faithful.” ‘Abd Allah b. Safwan asked her, “What is that?” She replied, “There are nine special features in me that have not been in any woman, except for what God bestowed on Maryam bt. ‘Imran. By God, I do not say this to exalt myself over any of my companions.” “What are these?” he asked. She replied, “The angel brought down my likeness; the Messenger of God married me when I was seven; my marriage was consummated when I was nine; he married me when I was a virgin, no other man having shared me with him; inspiration came to him when he and I were in a single blanket; I was one of the dearest people to him, a verse of the Qur’an was revealed concerning me when the community was almost destroyed; I saw Gabriel when none of his other wives saw him; and he was taken (that is, died) in his house when there was nobody with him but the angel and myself.”

According to Abu Ja‘far (Al-Tabari): The Messenger of God married her, so it is said, in Shawwal, and consummated his marriage to her in a later year, also in Shawwal. (The History of Al-Tabari: The Foundation of the Community, translated by M.V. McDonald annotated by W. Montgomery Watt [State University of New York Press, Albany 1987], Volume VII, pp. 6-7)

Sa‘id b. Yahya b. Sa‘id al-Umawi- his father- Muhammad b. ‘Amr- Yahya b. ‘Abd al-Rahman b. Hatib- ‘A’isha: When Khadijah died, Khawlah bt. Hakim b. Umayyah b. al-Awqas, wife of ‘Uthman b. Maz‘un, who was in Mecca, said [to the Messenger of God], “O Messenger of God, will you not marry?” He replied, “Whom?” “A maiden,” she said, “if you like, or a non-maiden.” He replied, “Who is the maiden?” “The daughter of the dearest creature of God to you,” she answered, “‘A’ishah bt. Abi Bakr.” He asked, “And who is the non-maiden?” “Sawdah bt. Zam‘ah b. Qays,” she replied, “she has [long] believed in you and has followed you.” [So the Prophet] asked her to go and propose to them on his behalf.

She went to Abu Bakr’s house, where she found Umm Ruman, mother of ‘A’ishah, and said, “O Umm Ruman, what a good thing and a blessing has God brought to you!” She said, “What is that?” Khawlah replied, “The Messenger of God has sent me to ask for ‘A’ishah’s hand in marriage on his behalf.” She answered, “I ask that you wait for Abu Bakr, for he should be on his way.” When Abu Bakr came, Khawlah repeated what she had said. He replied, “She is [like] his brother’s daughter. Would she be appropriate for him?” When Khawlah returned to the Messenger of God and told him about it he said, “Go back to him and say that he is my brother in Islam and that I am his brother [in Islam], so his daughter is good for me.” She came to Abu Bakr and told him what the Messenger of God had said. Then he asked her to wait until he returned.

Umm Ruman said that al-Mut‘im b. ‘Adi had asked ‘A’ishah’s hand for his son, but Abu Bakr had not promised anything. Abu Bakr left and went to Mut‘im while his wife, mother of the son for whom he had asked ‘A’ishah’s hand, was with him. She said, “O son of Abu Quhafah, perhaps we could marry our son to your daughter if you could make him leave his religion and bring him in to the religion which you practice.” He turned to her husband al-Mut‘im and said, “What is she saying?” He replied, “She says [what you have heard].” Abu Bakr left, [realizing that] God had [just] removed the problem he had in his mind. He said to Khawlah, “Call the Messenger of God.” She called him and he came. Abu Bakr married [‘A’ishah] to him when she was [only] six years old. (The History of Al-Tabari: The Last Years of the Prophet, translated and annotated by Ismail K. Poonawala [State University of New York Press, Albany 1990], Volume IX, pp. 129-130)

‘A’ishah states: We came to Medina and Abu Bakr took up quarters in al-Sunh among the Banu al-Harith b. al-Khazraj. The Messenger of God came to our house and men and women of the Ansar gathered around him. My mother came to me WHILE I WAS BEING SWUNG ON A SWING BETWEEN TWO BRANCHES AND GOT ME DOWN. Jumaymah, 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 then brought [in] while the Messenger of God was sitting on a bed in our house. [My mother] made me sit on his lap and said, “These are your relatives. May God bless you with them and bless them with you!” Then the men and women got up and left. The Messenger of God 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. Only Sa‘d b. ‘Ubaidah sent a bowl of food which he used to send to the Messenger of God.

‘Ali b. Nasr- ‘Abd al-Samad b. ‘Abd al-Warith- ‘Abd al-Warith b. ‘Abd al-Samad- his father- Aban al-‘Attar- Hisham b. ‘Urwah- ‘Urwah: He wrote to ‘Abd al-Malik b. Marwan stating that he had written to him about Khadijah bt. Khuwaylid, asking him about when she died. She died three years or close to that before the Messenger of God’s departure from Mecca, and he married ‘A’ishah after Khadijah’s death. The Messenger of God saw ‘A’ishah twice- [first when] it was said to him that she was his wife (she was six years old at that time), and later [when] he consummated she was nine years old.

(The report goes back to Hisham b. Muhammad. See above, I, 1766). Then the Messenger of God married ‘A’ishah bt. Abi Bakr, whose name is ‘Atiq b. Abi Quhafah, who is ‘Uthman, and is called ‘Abd al-Rahman b. ‘Uthman b. ‘Amir b. ‘Amir b. Ka‘b b. Sa‘d b. Taym b. Murrah: [The Prophet] married her three years before the Emigration, when she was seven years old, and consummated the marriage when she was nine years old, after he had emigrated to Medina in Shawwal. She was eighteen years old when he died. The Messenger of God did not marry any maiden except her. (The History of al-Tabari, Volume IX, pp. 130-131)

‘A’ishah, daughter of Abu Bakr.

Her mother was Umm Ruman bt. ‘Umayr b. ‘Amr, of the Banu Duhman b. al-Harith b. Ghanm b. Malik b. Kinanah.

The Prophet married ‘A’ishah in Shawwal in the tenth year after the [beginning of his] prophethood, three years before Emigration. He consummated the marriage in Shawwal, eight months after Emigration. On the day he consummated the marriage with her she was nine years old.

According to Ibn ‘Umayr [al-Waqidi]- Musa b. Muhammad b. ‘Abd al-Rahman- Raytah- ‘Amrah [bt. ‘Abd al-Rahman b. Sa’d]: ‘A’ishah was asked when the Prophet consummated his marriage with her, and she said:

The Prophet left us and his daughters behind when he emigrated to Medina. Having arrived at Medina, he sent Zayd b. Harithah and his client Abu Rafi’ for us. He gave them two camels and 500 dirhams he had taken from Abu Bakr to buy [other] beasts they needed. Abu Bakr sent with them ‘Abdallah b. Urayqit al-Dili, with two or three camels. He wrote to [his son] ‘Abdallah b. Abi Bakr to take his wife Umm Ruman, together with me and my sister Asma’, al-Zubayr’s wife, [and leave for Medina]. They all left [Medina] together, and when they arrived at Qudayd Zayd b. Harithah bought three camels with those 500 dirhams. All of them then entered Mecca, where they met Talhah b. ‘Ubaydallah on his way to leave town, together with Abu Bakr’s family. So we all left: Zayd b. Harithah, Abu Rafi’, Fatimah, Umm Kulthum, and Sawdah bt. Zam‘ah. Ayd mounted Umm Ayman and [his son] Usamah b. Zayd on a riding beast; ‘Abdallah b. Abi Bakr took Umm Ruman and his two sisters, and Talhah b. ‘Ubaydallah came [too]. We all went together, and when we reached Bayd in Tamanni my camel broke loose. I was sitting in the litter together with my mother, and she started exclaiming “Alas, my daughter, alas [you] bride”; then they caught up with our camel, after it had safely descended the Lift. We then arrived at Medina, and I stayed with Abu Bakr’s children, and [Abu Bakr] went to the Prophet. The latter was then busy building the mosque and our homes around it, where he [later] housed his wives. We stayed in Abu Bakr’s house for a few days; then Abu Bakr asked [the Prophet] “O Messenger of God, what prevents you from consummating the marriage with your wife?” The Prophet said “The bridal gift (sadaq).” Abu Bakr gave him the bridal gift, twelve and a half ounces [of gold], and the Prophet sent for us. He consummated our marriage in my house, the one where I live now and where he passed away. (The History of Al-Tabari: Biographies of the Prophet’s Companions and Their Successors, translated by Ella Landau-Tasseron [State University of New York Press, Albany 1998], Volume XXXIX, pp. 171-173; underline emphasis ours)

IBN KATHIR

Yunus b. Bukayr stated, from Hisham b. ‘Urwa, from his father who said, “The Messenger of God (SAAS) married ‘A’isha three years after (the death of) Khadija. At that time (of the contract) ‘A’isha had been a girl of six. When he married her she was nine. The Messenger of God (SAAS) died when ‘A’isha was a girl of eighteen. ”

This tradition is considered gharib (unique in this line).

Al-Bukhari had related, from ‘Ubayd b. Isma‘il, from Abu Usama, from Hisham b. ‘Urwa, from his father, who said, “Khadija died three years before the emigration of the Prophet (SAAS). He allowed a couple of years or so to pass after that, and then he contracted marriage with ‘A’isha when she was six, thereafter consummating marriage with her when she was nine years old.”

What ‘Urwah stated here is mursal, incomplete, as we mentioned above, but in its content it must be judged as muttasil, uninterrupted.

His statement, “He contracted marriage with ‘A’isha when she was six, thereafter consummating marriage with her when she was nine” IS NOT DISPUTED BY ANYONE, and is well established in the sahih collections of traditions and elsewhere.

He consummated marriage with her during the second year following the emigration to Medina.

His contracting marriage with her took place some three years after Khadija’s death, though there is disagreement over this.

The hafiz Ya‘qub b. Sufyan stated, “Al-Hajjaj related to us, that Hammad related to him, from Hisham b. ‘Urwa, from his father, from ‘A’isha, who said, ‘The Messenger of God (SAAS), contracted marriage with me (after) Khadija’s death and before his emigration from Mecca, when I was six years old. After we arrived in Medina some women came to me while I was playing on a swing; my hair was like that of a boy. They dressed me up and put make-up on me, then took me to the Messenger of God (SAAS), and he consummated our marriage. I was a girl of nine.’”

The statement here “muttawaffa Khadija”, “Khadija’s death” has to mean that it was shortly thereafter. Unless, that is, the word, ba‘da, “after”, originally preceded this phrase and had been omitted from the account. The statement made by Yunus b. Bukayr and Abu Usama from Hisham b. ‘Urwa, from his father, is, therefore, not refuted. But God knows best. (Ibn Kathir, The Life of the Prophet Muhammad (Al-Sira al-Nabawiyya), Volume II, translated by professor Trevor Le Gassick, reviewed by Dr. Muneer Fareed [Garnet Publishing Limited, 8 Southern Court, south Street Reading RG1 4QS, UK; The Center for Muslim Contribution to Civilization, first paper edition, 2000], pp. 93-94)

IBN QAYYIM

Next, the Prophet… married Um Abdallah, Aishah, as-Siddiqah (the truthful one), daughter of as-Siddiq (the truthful one) Abu Bakr ibn Abi Qu’hafah, whom Allah has exonerated from above the seven heavens. ‘Aishah bint Abu Bakr was the beloved wife of the Prophet… The angel showed Aishah… to the Prophet… while she was wrapped in a piece of silk cloth, before he married her, and said to him. “This is your wife.” The Prophet… married Aishah… during the lunar month of Shawwal, when she was six, and consummated the marriage in the first year after the Hijrah, in the month of Shawwal, when she was nine. The Prophet… did not marry any virgin, except Aishah… and the revelation never came to him while he was under the blanket with any of his wives, except Aishah. (Ibn Qayyim Al-Juaziyyah, Zad-ul Ma’ad fi Hadyi Khairi-l ‘Ibad (Provisions for the Hereafter, From the Guidance of Allah’s Best Worshipper), translated by Jalal Abualrub, edited by Alaa Mencke & Shaheed M. Ali [Madinah Publishers & Distributors, Orlando, Fl: First edition, December 2000], Volume I, pp. 157-158)

MARTIN LINGS

During the same year that followed Khadijah’s death, the Prophet dreamed that he saw a man who was carrying someone wrapped in a piece of silk. The man said to him: “This is thy wife, so uncover her.” The Prophet lifted the silk and there was ‘A’ishah. But ‘A’ishah was only six years old, and he had passed his fiftieth year. Moreover Abu Bakr had promised her to Mut‘im for his son Jubayr. The Prophet simply said to himself: “If this be from God, He will bring it to pass.” …

Meantime Abu Bakr approached Mut‘im, who was persuaded without difficulty to forgo the marriage of ‘A’ishah to his son; and, some months after the marriage of Sawdah, ‘A’ishah also became the Prophet’s wife, through a marriage contracted by him and her father, at which she herself was not present. She said afterwards, that she had her first inkling of her new status when one day she was playing with her friends outside, not far from their house, and her mother came and too her by the hand and led her indoors, telling her that henceforth she must not go out to play, and that her friends must come to her instead. ‘A’ishah dimly guessed the reason, though her mother did not immediately tell her that she was married; and apart from having to play in their courtyard instead of in the roads, her life continued as before. (Lings, Muhammad: His Life Based on the Earliest Sources [Inner Traditions, International, Ltd.; Rochester Vermont, 1983], pp. 105-106)

The Prophet and his daughters now went to live with Sawda in her new house; and after a month or two it was decided that ‘A’ishah’s wedding should take place. She was then only nine years old, a child of remarkable beauty, as might have been expected from her parentage…

Small preparations were made for the wedding- not enough, at any rate for ‘A’ishah to have had a sense of a great and solemn occasion, and shortly before they were due to leave the house she had slipped out into the courtyard to play with her passing friend. In her own words: “I was playing on a see-saw and my long streaming hair was disheveled. They came and took me from my play and made me ready.”

Abu Bakr had bought some fine red-striped cloth from Bahrain and it had been made into a wedding-dress for her. In this they now clothed her. Then her mother took her to the newly built house where some women of the Helpers were waiting for her outside the door. They greeted her with the words “For good and for happiness- may all be well!” and led her into the presence of the Prophet. He stood their smiling and combed her hair and decked her with ornaments. Unlike his other marriages, at this there was no wedding feast… then they all went their ways, and the bridegroom and the bride were left together.

For the last three years scarcely a day had passed by without one or more of ‘A’ishah’s friends coming to play with her in the courtyard adjoining her father’s house. Her removal to the Prophet’s house changed nothing in this respect. Friends now came every day to visit her in her own apartment – new friends made since her arrival in Medina and also some of the old ones whose parents, like hers, had emigrated. “I would be playing with my dolls,” she said, “with the girls who were my friends, and the Prophet would come in and they would steal out of the house and he would go out after them and bring them back, for he was pleased for my sake to have them there.” Sometimes he would say “Stay where ye are” before they had time to move. He would also join in their games sometimes, FOR HE LOVED CHILDREN [Sam- meaning Aisha was only a child like them] and had often played with his own daughters. The dolls of puppets had many different roles. “One day,” said ‘A’ishah, “the Prophet came in when I was playing with the dolls and he said: ‘O ‘A’ishah, whatever game is this?’ I said: ‘It is Solomon’s horses,’ and he laughed.” But sometimes as he came in he would simply screen himself with his cloak so as not to disturb them. (Ibid., pp. 132-134)

SAIF-UR-RAHMAN AL-MUBARAKPURI

3. ‘Aishah bint Abu Bakr: He married her in the eleventh year of Prophethood, a year after his marriage to Sawdah, and two years and five months before Al-Hijra. She was six years old when he married her. However, he did not consummate the marriage with her till Shawwal seven months after Al-Hijra, and that was in Madinah. She was nine then. She was the only virgin he married, and the most beloved creature to him. As a woman she was the most learnèd woman in jurisprudence. (Ar-Raheeq Al-Makhtum (THE SEALED NECTAR) Biography of the Noble Prophet, [Maktaba Dar-us-Salam Publishers & Distributors, First Edition 1995], “The Prophetic Household”, p. 485; online source; underline emphasis ours)

And here is a religious fatwah that mentions Muhammad’s physical relations with 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 fatwahs (religious decrees) reviewed the question presented to the grand Mufti Abu Abdullah Muhammad Al-Shemary, the question forwarded to the committee by the grand scholar of the committee 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 mufa’khathat of the children (mufa’khathat literally translated means “placing between the thighs” which means placing the male member between the thighs of a child). What is the opinion of scholars knowing full well that the prophet, the peace and prayer of Allah be upon him, also practiced the “thighing” of Aisha – the mother of believers – may Allah be please with her.

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 kufar (infidels) and enemies of Islam send. As for the prophet, peace and prayer 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 prayer of Allah be upon him placed HIS [MALE] MEMBER BETWEEN HER THIGHS AND MASSAGED IT SOFTLY, as the apostle of Allah had control of his [male] member not like other believers.. (Source: http://www.sout-al-haqe.com/pal/musical/mofakhaza.ram)

The following link provides independent evidence that the above fatwah does indeed exist:
http://www.islamic-fatwa.net/viewtopic.php?TopicID=8330

In the above link Islamic scholar Dr Ahmad Al-Hajj Al-Kurdi comments on the fatwah in question. He is responding to a person who is asking whether or not the fatwah actually exists, and whether or not Muhammad committed this action. In response he says that Muhammad most probably did this after he consummated the marriage at 9 rather than when she was 6. His point of contention therefore is concerning when Muhammad did this to the little girl, and not whether or not he did it.

We also read:

Fatwah 23672:

The inquirer asks: “My parents married me to a young girl who hasn’t yet reached puberty. How can I enjoy her sexually?”

The imam answers him by saying: “Do not harm her if she cannot take intercourse but you may hug her, kiss her, and ejaculate between her legs” i.e. “thigh” her, as the fatwah in question indicates.
(Source: http://www.islamweb.net/ver2/Istisharat/ShowFatwa.php?lang=A&Id=23672&Option=FatwaId&x=40&y=13)

Here is another:

Question:

Can you explain to me the thing called “thighing” also pronounced “mufa

Answer:

… The term Mufaakhathah means to have foreplay with the wife in between her thighs. It is reported in one narration that when the Prophet, sallallaahu alayhi wa sallam, wanted to enjoy one of his wives who was in menstruation, he would put a piece of cloth on her vagina (i.e. cover it). [Ibn Maajah].
The author of Faydh Al-Qadeer interpreted the expression ‘if he wanted to enjoy to mean having all permissible foreplay but avoiding the vagina [or the anus], like in between her thighs (i.e. Mufaakhathah).
Allah Knows best.

Fatawa Issuing Body : Islam Web
Author/Scholar : Dr. Abdullah Al-faqih
Date Of Issue : 1427 (Fatwa Management – World Fatwa Management and Research Institute, Fatawa: MEANING OF MUFAAKHATHAH; online sources: http://infad.kuim.edu.my/modules.php?op=modload&name=News&file=article&sid=3423, http://www.islamweb.net/ver2/Fatwa/ShowFatwa.php?lang=E&Id=92051&Option=FatwaId)

The disgusting action which the fatwah describes is allowed to all other Sunni Muslims as can be seen by the following three fatwas:

http://www.islamweb.net/ver2/Istisharat/ShowFatwa.php?lang=A&Id=23672&Option=FatwaId&x=48&y=16
http://www.islamweb.net/ver2/Istisharat/ShowFatwa.php?lang=A&Id=13190&Option=FatwaId&x=54&y=11
http://www.islamweb.net/ver2/Istisharat/ShowFatwa.php?lang=A&Id=3907&Option=FatwaId&x=46&y=11

There is also a Shia reference condoning the practice. In Ayatu Allah Al Khumaini’s book, “Tahrir Al wasila,” p. 241, issue number 12, it says:

“It is not illegal for an adult male to ‘thigh’ or enjoy a young girl who is still in the age of weaning; meaning to place his male member between her thighs, and to kiss her.”

Aisha wasn’t the only young girl Muhammad had eyes for:

(Suhayli, ii. 79: In the riwaya of Yunus I. I. recorded that the apostle saw her (Ummu’lFadl) when she was a baby crawling before him and said, ‘If she grows up and I am still alive I will marry her.’ But he died before she grew up and Sufyan b. al-Aswad b. ‘Abdu’l-Asad al-Makhzumi married her and she bore him Rizq and Lubab… (Ibn Ishaq, The Life of Muhammad: A Translation of Ishaq’s Sirat Rasul Allah, translated by A. Guillaume [Oxford University Press, Karachi], p. 311)

Muhammad saw Um Habiba the daughter of Abbas while she was fatim (age of nursing) and he said, “If she grows up while I am still alive, I will marry her.” (Musnad Ahmad, Number 25636)

Summary Analysis

According to official Sunni Muslim sources, Muhammad married Aisha when she was around the age of six or seven. This marriage took place three years before Muhammad’s migration to what eventually became known as Medina. Muhammad consummated the marriage to Aisha approximately four years later, or in the second year of his arrival to Medina when the latter was nine years old.

The Muslim sources generally date Muhammad’s migration to Medina (known as the Hijrah) in the year 622-23 AD. And these sources also say that Muhammad was born in the Year of the Elephant, the year 570 AD. This means that Muhammad was fifty years old when he married Aisha, and roughly fifty-four years old when he actually slept with her.

The problem is not merely that Aisha was nine when Muhammad married her, but that Muhammad was a man who was well into his fifties. Muhammad was old enough to be Aisha’s grandfather.

Aisha was the only virgin that Muhammad ever married. Muhammad gave the following reason for marrying young virgin girls:

Narrated Jabir bin ‘Abdullah:
I was accompanying the Prophet on a journey and was riding a slow camel that was lagging behind the others… When we approached Medina, I started going (towards my house). The Prophet said, “Where are you going?” I said, “I have married a widow.” He said, “Why have you not married a virgin to fondle with each other?” I said, “My father died and left daughters, so I decided to marry a widow (an experienced woman) (to look after them).” He said, “Well done.” … (Sahih Al-Bukhari, Volume 3, Book 38, Number 504)

Narrated Jabir bin Abdullah:
While we were returning from a Ghazwa (Holy Battle) with the Prophet, I started driving my camel fast, as it was a lazy camel A rider came behind me and pricked my camel with a spear he had with him, and then my camel started running as fast as the best camel you may see. Behold! The rider was the Prophet himself. He said, ‘What makes you in such a hurry?” I replied, I am newly married ” He said, “Did you marry a virgin or a matron? I replied, “A matron.” He said, “Why didn’t you marry a young girl so that you may play with her and she with you?” When we were about to enter (Medina), the Prophet said, “Wait so that you may enter (Medina) at night so that the lady of unkempt hair may comb her hair and the one whose husband has been absent may shave her pubic region. (Sahih Al-Bukhari, Volume 7, Book 62, Number 16)

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?” (Sahih Al-Bukhari, Volume 7, Book 62, Number 17)

Hence, Muhammad’s comments indicate that his reason for marrying Aisha while a young virgin is so that he could fondle and sexually play with her!

Muhammad also had eyes for an infant girl, promising to marry her when she grows up. Ibn Ishaq places this event during the time of the Battle of Badr in 624 AD when Muhammad was roughly 54 years old. (Guillaume, pp. 310-312)

Now let us be generous and assume that Muhammad would have waited for the girl to reach the age of ten to marry her, Muhammad would have been at least 62 years old at that time! [1]

So here we have two instances where a man well over fifty has his eyes on two prepubescent girls! Now this is a problem.

Beyond even this, Muhammad died when Aisha was eighteen years old, leaving her a widow for the rest of her life. This now brings us to our next section.

Sex With Infants
&
Children in Islam “thighing”

Sorry about the X-rated content. If you don’t want to be disturbed, by thoroughly disgusting and unimaginably vile content regarding child abuse in Islam, I recommend you move to another topic now. Otherwise, please start with this video.

I recommend you download the video as YouTube has been known to remove and ban truth, even when spoken by Muslims themselves, simply because Muslims complain about it.

In the video an Imam recounts a visit by Khomeini to Iraq, and talks about Khomeini suggesting they stay at an Iraqi host’s house in the city of Utaifiyyah, in which Khomeini pressed a 4-5 year old girl into a temporary “marriage” or “Misyar”. He then sexually violated and sodomized the little girl “all night” “from the front as well as from the back even while she screams and cries”.

After having earlier referred to the little girl as “beautiful”, the imam delivering the account feigns disgust regarding Khomeini’s treatment of the little girl, but then declares “How could he have a temporary marriage with this little girl, when more grown up girls were around in the house. He could have had a temporary marriage with one of them.”
He thus seemed to indicate that he didn’t see anything wrong, except that the girl could have been a little older, and he must necessarily agree that 9 years is old enough, because that was how old Aisha was when Muhammad was doing her.

The video also offers valuable insight into the power of Imams trumping the common sense, reason, conscience and surviving shreds of humanity, if any, of their subordinates that are in bondage to Satan.

Khomeini
Q “What do you think about temporary marriage to a little child?”
A “Sayyid, my answer is your answer. Your action is the right one, you are the imam. You can make the verdict. It is not possible for somebody like me to differ from your opinion.”

It’s easy to see the purely reprobate nature of the monsters involved, particularly since rescuing the little girl when he heard her “screams and cries” “all night”, would seem to have not even occurred to this reprobate coward, or at least he certainly took no action to rescue the girl. Yet the little girl was obviously scarred for life as a result of the rape. How many more are there like her, since it takes the testimony of 4 men to bring a conviction of rape, against a Muslim. Particularly since the victim of rape is perceived as having dishonored her family, so it sometimes ends in her murder by the hand of her own father.
http://brotherpete.com/index.php?board=54.0

It’s all because Muhammad set the standard for sex with children in Islam, having married Aisha when she was 6 and consummating that marriage when she was just a 9 year old child, and he was a 53 year old. No honest Muslim will deny their prophets urges and desires in this regard, as his self-serving alter-ego “Allah” lavished on him all the wives he wanted – but only for him.
http://brotherpete.com/index.php?topic=466.0

Prior to Muhammad’s stand-alone “religion” sex with children likely wasn’t an acceptable practice among Arabs, any more than it was any other culture then, or today.

Even the Hadith suggests this “When Abu Bakr came, Khawlah repeated what she had said. He replied, “She is [like] his brother’s daughter. Would she be appropriate for him?”
http://brotherpete.com/index.php?topic=2589.msg10752#msg10752

While I had seen this debate video some time ago, I thought it was an aberration. http://www.youtube.com/watch?v=Ht0eJaXc2Is However yesterday a YouTuber brought up the subject and I was made to realize that this practice isn’t obscure at all, and I did a search and found the opening video above that discusses this in the context of “temporary marriages” in Islam – that is, fornication and adultery masked by a false facade of “marriage”.

While we certainly wouldn’t want anyone to judge the Gospel of the perfect and sinless Messiah, by the vast majority of folks that have deceived themselves into believing they are Christians, the behavior of the Islamic self-proclaimed “prophet” Muhammad is the very best way to judge Islam. Judging the behavior of the fruit of Islam is fair game as well.

According to some Muslims, sex with 1 day, week, or year old infants, is permissible and is accomplished by “thighing”.
http://search.yahoo.com/search;_ylt=A0oG7l_XFPpNf3oA8ClXNyoA;_ylc=X1MDUCMyNzY2Njc5BF9yAzIEYW8DMQRjc3JjcHZpZANoT1VhMDBvRzd2NUMuZnZoVGRaWFdRRnRRaUFLV2szNkZOY0FDTTJjBGZyA3lmcC10LTcwMQRmcjIDc2J0bgRuX2dwcwM0BG9yaWdpbgNzcnAEcXVlcnkDdGhpZ2hpbmcgYWlzaGEEc2FvAzIEdnRlc3RpZANWSVAwNzg-?p=thighing+aisha&fr2=sb-top&fr=yfp-t-701&type_param=

Khomeini on sex with children and the rules on injured children. “If the girl, however, is permanently damaged, the man must provide for her all her life.” “But this girl will not count as one of the man’s four permanent wives. He also is not permitted to marry the girl’s sister.”

Here’s another.

http://www.uncoverage.net/2010/03/the-ayatollah-khomeinis-booksex-with-children-and-animals/
http://en.wikipedia.org/wiki/Tahrir-ol-vasyleh

A Muslim on sex allowed by “Allah” with a 1 year old girl.

There is no plausible deniability since those are Muslims – even imams – in those YouTubes discussing rape and mufa’khathat of children. However fundamental Muslims may not consider it rape since the father of the 4-5 year old girl “gave” her to Khomeini to abuse, like “Allah” “gave” to Muhammad 6 year old Aisha, sex slaves captured as “spoils of war”, and “Allah” also “gave” him 1/5 of all the property he and his boys stole from others.
http://brotherpete.com/index.php?topic=608.0

“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 fatwahs (religious decrees) reviewed the question presented to the grand Mufti Abu Abdullah Muhammad Al-Shemary, the question forwarded to the committee by the grand scholar of the committee 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 mufa’khathat of the children (mufa’khathat literally translated means “placing between the thighs” which means placing the male member between the thighs of a child). What is the opinion of scholars knowing full well that the prophet, the peace and prayer of Allah be upon him, also practiced the “thighing” of Aisha – the mother of believers – may Allah be please with her.

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 kufar (infidels) and enemies of Islam send. As for the prophet, peace and prayer 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 prayer of Allah be upon him placed his male [member] between her thighs and massaged it softly, as the apostle of Allah had control of his [male] member not like other believers.”
http://search.yahoo.com/search;_ylt=A0oG7l_XFPpNf3oA8ClXNyoA?p=HIS+MALE+MEMBER+BETWEEN+HER+THIGHS&fr2=sb-top&fr=yfp-t-701&type_param=

Isn’t that just like Islamic leaders? They blame western culture (and I for one have never heard of, nor could have even imagined this despicable horror before), for this – what they admit is a “wide spread” custom among Muslims – even though they later admit that their own “prophet” engaged in the behavior! Even crediting Muhammad’s super-human “member” as his excuse!
That’s akin to when they blame the Israeli Jews, for Islamic rape, murder, mayhem and misery, perpetrated all around the world. With 2 million killed in the Sudan alone!
http://www.beholdthebeast.com/great_tribulation.htm

Some claim there is no hadith making this practice lawful, but are there any Hadith making it unlawful? How did the term “mufa’khathat” come to be? Are there statutes on the books in Islamic countries outlawing this “widespread” practice? If so, how many men have ever been arrested for it? Does it require 4 witnesses to bring charges against the perpetrator as in the case of rape?
http://www.thereligionofpeace.com/Quran/002-rape_adultery.htm
Some excuse Muhammad by claiming this practice is unlawful for followers, as the first paragraph above suggests, but that certainly wouldn’t be the only thing that was lawful for Muhammad but unlawful for his followers – like having more than 4 wives, or getting more than one’s proportionate share of looted “booty”. If this practice does not have roots in Muhammadanism then how did it come to “become wide spread these days, and especially during weddings”?

The fact that a committee had to “study the issue” in the first place, and a religious decree had to be issued in order for Muslims to know whether the practice of thighing children or even infants is right or wrong, tells us everything we need to know about what Muhammadanism does to the minds of Muhammad’s followers.

After reading “has become wide spread these days, and especially during weddings” it occurred to me to revisit this video. I believed the reports that the children weren’t actually getting married, but in light of this practice it tends to get one shuddering about what might have gone on after night fell.

http://www.youtube.com/watch?v=6CDgjogUYFY
While looking for it I found this one where couples are paid $500 to get married. I wonder how much of that $500 “brides” like the one at the end of the video got to spend?

http://answers.yahoo.com/question/index?qid=20071221232108AAppsxu

A YouTube gal on temporary marriage – for an hour – in Sunni and Shia.

Divorcing a pre-pubescent wife, as well as thighing of Aisha by Muhammad, and thighing by Muslims allowed, straight from the Hadith in Islamic websites.

http://groups.google.com/group/alt.religion.islam/browse_thread/thread/2b9d06f5cd3e055e/487581a7d6af8c00?lnk=raot&pli=1
Muhammad’s child bride standard is copied by his devoted followers in the world today.

The above poor little child is still playing peek-a-boo!

Muslims are stuck believing that Muhammad’s alter-ego “Allah” “gave” his child bride Aisha to him, just as they are stuck having to believe “Allah” “gave” Muhammad and his boys sex slaves as “spoils of war – booty”, just as they must believe in Muhammad’s unwitnessed account of having ridden on a flying donkey-mule one night.

Again, sorry for the X-rated content, but I thought this information important enough to add to the long list of Muhammad’s reprobate behavior, that his followers – that still have consciences – should see in regard to the license their “prophet” gave their brethren. When will they finally be convicted by having to constantly excuse away the conspicuously reprobate behavior of the “prophet” of Islam, who WAS AS MUCH THE OPPOSITE of the sinless Messiah, as his “religious” invention is the EXACT OPPOSITE of the WHOLE SUBJECT of the Gospel?
http://brotherpete.com/index.php?topic=148.0
http://www.brotherpete.com/

If Christians and Jews don’t become engaged in this epic battle, we will only have ourselves to blame, for the bleak future prospects we leave behind for our children.
http://brotherpete.com/index.php?topic=1143.0

Even atheists and agnostics (who Muslims kill out of hand rather than allowing them to live in dhimmitude), can become engaged in the battle through a purely secular standpoint, by focusing on the history of Mecca and origins of Islam and it’s rituals.
http://www.historyofmecca.com
http://www.brotherpete.com/hajj_umrah.htm
If you do not become engaged it will be your children and/or grandchildren, that will be compelled to prostrate themselves to the Quraish pagan’s black stone idol in Mecca and pray in the vain repetitions of the heathen, 5 times a day.
http://brotherpete.com/index.php?topic=1143.0

For Christians the scriptures not only define the enemy, but also describe the armament we are to use, to engage it. As is made so clear through all of the evil of Islam explored in this forum…

Ephesians 6:12 For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high [places]. 13 Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. 14 Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; 15 And your feet shod with the preparation of the gospel of peace; 16 Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. 17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God:

There are tracts for Muslims on the last four websites listed at the bottom of this post. Why not leave one laying around where one of Muhammad’s followers might find it? Particularly from the more Muslim friendly http://www.islamandthetruth.com website.
There are also instructions for making your own.
http://www.beholdthebeast.com/free_bible_tracts.htm

Not only Christians, not only Westerners, but many people from various cultures are troubled when they discover that Islam’s prophet, Muhammad, married a nine-year-old girl named Aisha. Some go so far as to accuse Muhammad of being a pedophile, using such emotive language as “child molester” to describe Muhammad for marrying a young prepubescent girl.

This has led many a Muslim to either reject the traditions which document Aisha’s young age when she married Muhammad, or to come up with some type of moral justification defending Muhammad’s marriage to a minor. Our focus here is to examine what the Muslim sources say about Muhammad’s marriage to Aisha and also address the common Muslim arguments that are raised either defending the story or rejecting it as simply erroneous.

We will break down our response into two parts. In this first section, we will present the data from recognized Muslim sources (primarily Sunni sources) in order to see what they say in regard to Aisha’s age at the time of her marriage. We will also be raising some other points that either directly or indirectly relate to the issue of Aisha’s young age at the time of her marriage.

In the second section, we will try to interact with the typical Muslim arguments that are often raised in relation to this topic.

The Islamic Evidence

We now present the Islamic data showing that Aisha was a girl of nine when Muhammad consummated his marriage to her. All bold, capital and underlined emphasis is ours.

SAHIH AL-BUKHARI

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 all right, 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 Al-Bukhari, Volume 5, Book 58, Number 234)

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 that marriage when she was nine years old. (Sahih Al-Bukhari, Volume 5, Book 58, Number 236)

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.’ Then you were shown to me, the 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 9, Book 87, Number 140; see also Number 139)

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 Al-Bukhari, Volume 7, Book 62, Number 64; see also Numbers 65 and 88)

SAHIH MUSLIM

‘A’isha (Allah be pleased with her) reported: Allah’s Messenger (may peace be upon him) married me when I was six years old, and I was admitted to his house at the age of nine. She further said: We went to Medina and I had an attack of fever for a month, and my hair had come down to the earlobes. Umm Ruman (my mother) came to me and I was at that time on a swing along with my playmates. She called me loudly and I went to her and I did not know what she had wanted of me. She took hold of my hand and took me to the door, and I was saying: Ha, ha (as if I was gasping), until the agitation of my heart was over. She took me to a house, where had gathered the women of the Ansar. They all blessed me and wished me good luck and said: May you have share in good. She (my mother) entrusted me to them. They washed my head and embellished me and nothing frightened me. Allah’s Messenger (may peace be upon him) came there in the morning, and I was entrusted to him. (Sahih Muslim, Book 008, Number 3309; see also 3310)

‘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, Book 008, Number 3311)

SUNAN ABU DAWUD

Aisha said: The Apostle of Allah (may peace be upon him) married me when I was seven years old. The narrator Sulaiman said: Or six years. He had intercourse with me when I was nine years old. (Sunan Abu Dawud, Number 2116)

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. (Sunan Abu Dawud, Book 41, Number 4915)

Narrated Aisha, Ummul Mu’minin:
The Prophet (peace_be_upon_him) used to kiss her and suck her tongue when he was fasting. (Sunan Abu Dawud, Book 13, Number 2380)

SUNAN NASA‘I

… When Hadrat Aisha passed nine years of marriage life, the Holy Prophet Muhammad (peace and blessings of Allah be upon him) fell in mortal sickness… ‘A’isha was eighteen years of age at the time when the Holy Prophet (peace and blessings of Allah be upon him) passed away and she remained a widow for forty-eight years till she died at the age of sixty-seven. She saw the rules of four Caliphs in her lifetime. She died on Ramadan 58 A.H. during the Caliphate of Hadrat Amir Mu‘awiya… (Sunan Nasa’i: English translation with Arabic Text, compiled by Imam Abu Abd-ur-Rahman Ahmad Nasa’i, rendered into English by Muhammad Iqbal Siddiqui [Kazi Publication, 121-Zulqarnain Chambers, Gampat Road, Lahore, Pakistan; first edition, 1994], Volume 1, p. 108)

SUNAN IBN-I-MAJAH

1876. ‘A’isha (Allah be pleased with her) is reported to have said: Allah’s Messenger (peace and blessings of Allah be upon him) contracted marriage with me while I was (yet) a six years [sic] old girl. Then we arrived at Medina and stayed with Banu Harith b. Khazraj. I fell victim to fever; then my hair (of the head fell off (and became scattered). Then they became plenty and hanged down upto [sic] the earlobes. My mother ‘Umm Ruman came to me while I was (playing) in a swing alongwith [sic] my play-mates. She (the mother) called me loudly. I went to her and I did not know what he [sic] wanted. She seized my hand and stopped me at the door of the house and I was hearing [sic] violently until the agitation of my heart was over. Then she took some water and wiped it over my face and head. Then she admitted me to the house when some woman [sic] of Ansar were present in the house. They said, “You have entered with blessings and good fortune.” Then she (the mother) entrusted me to them. So they embellished me and nothing frightened me but Allah’s Messenger (peace and blessings of Allah be upon him) (when he came there) in the morning and they (the women) entrusted me to him. On that day, I was a nine years [sic] old girl.”

1877. Abdullah (Allah be pleased with him) is reported to have said, “The Holy Prophet (peace and blessings of Allah be upon him) married ‘A’isha while she was a seven years [sic] old girl and took him [sic] to his house as a bride when she was nine years old and he parted with her (after his demise) when she was eighteen years old.”

According to Al-Zawa‘id its isnad is sahih in accordance with the condition prescribed by Bukhari, but munqata because Abu ‘Ubaida did not hear from his father. Shu‘ba Abu Hatim and Ibn Hibban mentioned him amongst the authentic and reliable authorities. Tirmidhi in al-Jami’ and al-Mazzi in al-Atraf (has expressed the same opinion). Nasa‘i has transmitted this hadith in al-Sughra from the hadith ‘A’isha (Allah be pleased with her). (Sunan Ibn-I-Majah, Imam Abdullah Muhammad B. Yazid Ibn-I-Maja Al-Qazwini, English version by Muhammad Tufail Ansari [Kazi Publications, 121-Zulqarnain Chambers, Gampat Road, Lahore Pakistan, first edition, 1995], volume III, pp. 133-134)

IBN HISHAM

He married ‘A’isha in Mecca when she was a child of seven and lived with her in Medina when she was nine or ten. She was the only virgin that he married. Her father, Abu Bakr, married her to him and the apostle gave her four hundred dirhams. (Ibn Ishaq, Sirat Rasulullah (The Life of Muhammad), translated by Alfred Guillaume [Oxford University Press, Karachi, tenth impression 1995], p. 792)

AL-TABARI

In this year also the Messenger of God consummated his marriage with ‘A’ishah. This was in Dhu al-Qa‘dah (May-June 623) eight months after his arrival in Medina according to some accounts, or in Shawwal (April-May 623) seven months after his arrival according to others. He had married her in Mecca three years before the Hijrah, after the death of Khadijah. At that time she was six or, according to other accounts, seven years old.

According to ‘Ab al-Hamid b. Bayan al-Sukkari- Muhammad b. Yazid- Isma‘il (that is, Ibn Abi Khalid)- ‘Abd al-Rahman b. Abi al-Dahhak- a man from Quraysh- ‘Abd al-Rahman b. Muhammad: ‘Abd Allah b. Safwan together with another person came to ‘A’ishah, and ‘A’ishah said (to the latter), “O so-and-so, have you heard what Hafsah has been saying?” He said, “Yes, O Mother of the Faithful.” ‘Abd Allah b. Safwan asked her, “What is that?” She replied, “There are nine special features in me that have not been in any woman, except for what God bestowed on Maryam bt. ‘Imran. By God, I do not say this to exalt myself over any of my companions.” “What are these?” he asked. She replied, “The angel brought down my likeness; the Messenger of God married me when I was seven; my marriage was consummated when I was nine; he married me when I was a virgin, no other man having shared me with him; inspiration came to him when he and I were in a single blanket; I was one of the dearest people to him, a verse of the Qur’an was revealed concerning me when the community was almost destroyed; I saw Gabriel when none of his other wives saw him; and he was taken (that is, died) in his house when there was nobody with him but the angel and myself.”

According to Abu Ja‘far (Al-Tabari): The Messenger of God married her, so it is said, in Shawwal, and consummated his marriage to her in a later year, also in Shawwal. (The History of Al-Tabari: The Foundation of the Community, translated by M.V. McDonald annotated by W. Montgomery Watt [State University of New York Press, Albany 1987], Volume VII, pp. 6-7)

Sa‘id b. Yahya b. Sa‘id al-Umawi- his father- Muhammad b. ‘Amr- Yahya b. ‘Abd al-Rahman b. Hatib- ‘A’isha: When Khadijah died, Khawlah bt. Hakim b. Umayyah b. al-Awqas, wife of ‘Uthman b. Maz‘un, who was in Mecca, said [to the Messenger of God], “O Messenger of God, will you not marry?” He replied, “Whom?” “A maiden,” she said, “if you like, or a non-maiden.” He replied, “Who is the maiden?” “The daughter of the dearest creature of God to you,” she answered, “‘A’ishah bt. Abi Bakr.” He asked, “And who is the non-maiden?” “Sawdah bt. Zam‘ah b. Qays,” she replied, “she has [long] believed in you and has followed you.” [So the Prophet] asked her to go and propose to them on his behalf.

She went to Abu Bakr’s house, where she found Umm Ruman, mother of ‘A’ishah, and said, “O Umm Ruman, what a good thing and a blessing has God brought to you!” She said, “What is that?” Khawlah replied, “The Messenger of God has sent me to ask for ‘A’ishah’s hand in marriage on his behalf.” She answered, “I ask that you wait for Abu Bakr, for he should be on his way.” When Abu Bakr came, Khawlah repeated what she had said. He replied, “She is [like] his brother’s daughter. Would she be appropriate for him?” When Khawlah returned to the Messenger of God and told him about it he said, “Go back to him and say that he is my brother in Islam and that I am his brother [in Islam], so his daughter is good for me.” She came to Abu Bakr and told him what the Messenger of God had said. Then he asked her to wait until he returned.

Umm Ruman said that al-Mut‘im b. ‘Adi had asked ‘A’ishah’s hand for his son, but Abu Bakr had not promised anything. Abu Bakr left and went to Mut‘im while his wife, mother of the son for whom he had asked ‘A’ishah’s hand, was with him. She said, “O son of Abu Quhafah, perhaps we could marry our son to your daughter if you could make him leave his religion and bring him in to the religion which you practice.” He turned to her husband al-Mut‘im and said, “What is she saying?” He replied, “She says [what you have heard].” Abu Bakr left, [realizing that] God had [just] removed the problem he had in his mind. He said to Khawlah, “Call the Messenger of God.” She called him and he came. Abu Bakr married [‘A’ishah] to him when she was [only] six years old. (The History of Al-Tabari: The Last Years of the Prophet, translated and annotated by Ismail K. Poonawala [State University of New York Press, Albany 1990], Volume IX, pp. 129-130)

‘A’ishah states: We came to Medina and Abu Bakr took up quarters in al-Sunh among the Banu al-Harith b. al-Khazraj. The Messenger of God came to our house and men and women of the Ansar gathered around him. My mother came to me WHILE I WAS BEING SWUNG ON A SWING BETWEEN TWO BRANCHES AND GOT ME DOWN. Jumaymah, 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 then brought [in] while the Messenger of God was sitting on a bed in our house. [My mother] made me sit on his lap and said, “These are your relatives. May God bless you with them and bless them with you!” Then the men and women got up and left. The Messenger of God 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. Only Sa‘d b. ‘Ubaidah sent a bowl of food which he used to send to the Messenger of God.

‘Ali b. Nasr- ‘Abd al-Samad b. ‘Abd al-Warith- ‘Abd al-Warith b. ‘Abd al-Samad- his father- Aban al-‘Attar- Hisham b. ‘Urwah- ‘Urwah: He wrote to ‘Abd al-Malik b. Marwan stating that he had written to him about Khadijah bt. Khuwaylid, asking him about when she died. She died three years or close to that before the Messenger of God’s departure from Mecca, and he married ‘A’ishah after Khadijah’s death. The Messenger of God saw ‘A’ishah twice- [first when] it was said to him that she was his wife (she was six years old at that time), and later [when] he consummated she was nine years old.

(The report goes back to Hisham b. Muhammad. See above, I, 1766). Then the Messenger of God married ‘A’ishah bt. Abi Bakr, whose name is ‘Atiq b. Abi Quhafah, who is ‘Uthman, and is called ‘Abd al-Rahman b. ‘Uthman b. ‘Amir b. ‘Amir b. Ka‘b b. Sa‘d b. Taym b. Murrah: [The Prophet] married her three years before the Emigration, when she was seven years old, and consummated the marriage when she was nine years old, after he had emigrated to Medina in Shawwal. She was eighteen years old when he died. The Messenger of God did not marry any maiden except her. (The History of al-Tabari, Volume IX, pp. 130-131)

‘A’ishah, daughter of Abu Bakr.

Her mother was Umm Ruman bt. ‘Umayr b. ‘Amr, of the Banu Duhman b. al-Harith b. Ghanm b. Malik b. Kinanah.

The Prophet married ‘A’ishah in Shawwal in the tenth year after the [beginning of his] prophethood, three years before Emigration. He consummated the marriage in Shawwal, eight months after Emigration. On the day he consummated the marriage with her she was nine years old.

According to Ibn ‘Umayr [al-Waqidi]- Musa b. Muhammad b. ‘Abd al-Rahman- Raytah- ‘Amrah [bt. ‘Abd al-Rahman b. Sa’d]: ‘A’ishah was asked when the Prophet consummated his marriage with her, and she said:

The Prophet left us and his daughters behind when he emigrated to Medina. Having arrived at Medina, he sent Zayd b. Harithah and his client Abu Rafi’ for us. He gave them two camels and 500 dirhams he had taken from Abu Bakr to buy [other] beasts they needed. Abu Bakr sent with them ‘Abdallah b. Urayqit al-Dili, with two or three camels. He wrote to [his son] ‘Abdallah b. Abi Bakr to take his wife Umm Ruman, together with me and my sister Asma’, al-Zubayr’s wife, [and leave for Medina]. They all left [Medina] together, and when they arrived at Qudayd Zayd b. Harithah bought three camels with those 500 dirhams. All of them then entered Mecca, where they met Talhah b. ‘Ubaydallah on his way to leave town, together with Abu Bakr’s family. So we all left: Zayd b. Harithah, Abu Rafi’, Fatimah, Umm Kulthum, and Sawdah bt. Zam‘ah. Ayd mounted Umm Ayman and [his son] Usamah b. Zayd on a riding beast; ‘Abdallah b. Abi Bakr took Umm Ruman and his two sisters, and Talhah b. ‘Ubaydallah came [too]. We all went together, and when we reached Bayd in Tamanni my camel broke loose. I was sitting in the litter together with my mother, and she started exclaiming “Alas, my daughter, alas [you] bride”; then they caught up with our camel, after it had safely descended the Lift. We then arrived at Medina, and I stayed with Abu Bakr’s children, and [Abu Bakr] went to the Prophet. The latter was then busy building the mosque and our homes around it, where he [later] housed his wives. We stayed in Abu Bakr’s house for a few days; then Abu Bakr asked [the Prophet] “O Messenger of God, what prevents you from consummating the marriage with your wife?” The Prophet said “The bridal gift (sadaq).” Abu Bakr gave him the bridal gift, twelve and a half ounces [of gold], and the Prophet sent for us. He consummated our marriage in my house, the one where I live now and where he passed away. (The History of Al-Tabari: Biographies of the Prophet’s Companions and Their Successors, translated by Ella Landau-Tasseron [State University of New York Press, Albany 1998], Volume XXXIX, pp. 171-173; underline emphasis ours)

IBN KATHIR

Yunus b. Bukayr stated, from Hisham b. ‘Urwa, from his father who said, “The Messenger of God (SAAS) married ‘A’isha three years after (the death of) Khadija. At that time (of the contract) ‘A’isha had been a girl of six. When he married her she was nine. The Messenger of God (SAAS) died when ‘A’isha was a girl of eighteen. ”

This tradition is considered gharib (unique in this line).

Al-Bukhari had related, from ‘Ubayd b. Isma‘il, from Abu Usama, from Hisham b. ‘Urwa, from his father, who said, “Khadija died three years before the emigration of the Prophet (SAAS). He allowed a couple of years or so to pass after that, and then he contracted marriage with ‘A’isha when she was six, thereafter consummating marriage with her when she was nine years old.”

What ‘Urwah stated here is mursal, incomplete, as we mentioned above, but in its content it must be judged as muttasil, uninterrupted.

His statement, “He contracted marriage with ‘A’isha when she was six, thereafter consummating marriage with her when she was nine” IS NOT DISPUTED BY ANYONE, and is well established in the sahih collections of traditions and elsewhere.

He consummated marriage with her during the second year following the emigration to Medina.

His contracting marriage with her took place some three years after Khadija’s death, though there is disagreement over this.

The hafiz Ya‘qub b. Sufyan stated, “Al-Hajjaj related to us, that Hammad related to him, from Hisham b. ‘Urwa, from his father, from ‘A’isha, who said, ‘The Messenger of God (SAAS), contracted marriage with me (after) Khadija’s death and before his emigration from Mecca, when I was six years old. After we arrived in Medina some women came to me while I was playing on a swing; my hair was like that of a boy. They dressed me up and put make-up on me, then took me to the Messenger of God (SAAS), and he consummated our marriage. I was a girl of nine.’”

The statement here “muttawaffa Khadija”, “Khadija’s death” has to mean that it was shortly thereafter. Unless, that is, the word, ba‘da, “after”, originally preceded this phrase and had been omitted from the account. The statement made by Yunus b. Bukayr and Abu Usama from Hisham b. ‘Urwa, from his father, is, therefore, not refuted. But God knows best. (Ibn Kathir, The Life of the Prophet Muhammad (Al-Sira al-Nabawiyya), Volume II, translated by professor Trevor Le Gassick, reviewed by Dr. Muneer Fareed [Garnet Publishing Limited, 8 Southern Court, south Street Reading RG1 4QS, UK; The Center for Muslim Contribution to Civilization, first paper edition, 2000], pp. 93-94)

IBN QAYYIM

Next, the Prophet… married Um Abdallah, Aishah, as-Siddiqah (the truthful one), daughter of as-Siddiq (the truthful one) Abu Bakr ibn Abi Qu’hafah, whom Allah has exonerated from above the seven heavens. ‘Aishah bint Abu Bakr was the beloved wife of the Prophet… The angel showed Aishah… to the Prophet… while she was wrapped in a piece of silk cloth, before he married her, and said to him. “This is your wife.” The Prophet… married Aishah… during the lunar month of Shawwal, when she was six, and consummated the marriage in the first year after the Hijrah, in the month of Shawwal, when she was nine. The Prophet… did not marry any virgin, except Aishah… and the revelation never came to him while he was under the blanket with any of his wives, except Aishah. (Ibn Qayyim Al-Juaziyyah, Zad-ul Ma’ad fi Hadyi Khairi-l ‘Ibad (Provisions for the Hereafter, From the Guidance of Allah’s Best Worshipper), translated by Jalal Abualrub, edited by Alaa Mencke & Shaheed M. Ali [Madinah Publishers & Distributors, Orlando, Fl: First edition, December 2000], Volume I, pp. 157-158)

MARTIN LINGS

During the same year that followed Khadijah’s death, the Prophet dreamed that he saw a man who was carrying someone wrapped in a piece of silk. The man said to him: “This is thy wife, so uncover her.” The Prophet lifted the silk and there was ‘A’ishah. But ‘A’ishah was only six years old, and he had passed his fiftieth year. Moreover Abu Bakr had promised her to Mut‘im for his son Jubayr. The Prophet simply said to himself: “If this be from God, He will bring it to pass.” …

Meantime Abu Bakr approached Mut‘im, who was persuaded without difficulty to forgo the marriage of ‘A’ishah to his son; and, some months after the marriage of Sawdah, ‘A’ishah also became the Prophet’s wife, through a marriage contracted by him and her father, at which she herself was not present. She said afterwards, that she had her first inkling of her new status when one day she was playing with her friends outside, not far from their house, and her mother came and too her by the hand and led her indoors, telling her that henceforth she must not go out to play, and that her friends must come to her instead. ‘A’ishah dimly guessed the reason, though her mother did not immediately tell her that she was married; and apart from having to play in their courtyard instead of in the roads, her life continued as before. (Lings, Muhammad: His Life Based on the Earliest Sources [Inner Traditions, International, Ltd.; Rochester Vermont, 1983], pp. 105-106)

The Prophet and his daughters now went to live with Sawda in her new house; and after a month or two it was decided that ‘A’ishah’s wedding should take place. She was then only nine years old, a child of remarkable beauty, as might have been expected from her parentage…

Small preparations were made for the wedding- not enough, at any rate for ‘A’ishah to have had a sense of a great and solemn occasion, and shortly before they were due to leave the house she had slipped out into the courtyard to play with her passing friend. In her own words: “I was playing on a see-saw and my long streaming hair was disheveled. They came and took me from my play and made me ready.”

Abu Bakr had bought some fine red-striped cloth from Bahrain and it had been made into a wedding-dress for her. In this they now clothed her. Then her mother took her to the newly built house where some women of the Helpers were waiting for her outside the door. They greeted her with the words “For good and for happiness- may all be well!” and led her into the presence of the Prophet. He stood their smiling and combed her hair and decked her with ornaments. Unlike his other marriages, at this there was no wedding feast… then they all went their ways, and the bridegroom and the bride were left together.

For the last three years scarcely a day had passed by without one or more of ‘A’ishah’s friends coming to play with her in the courtyard adjoining her father’s house. Her removal to the Prophet’s house changed nothing in this respect. Friends now came every day to visit her in her own apartment – new friends made since her arrival in Medina and also some of the old ones whose parents, like hers, had emigrated. “I would be playing with my dolls,” she said, “with the girls who were my friends, and the Prophet would come in and they would steal out of the house and he would go out after them and bring them back, for he was pleased for my sake to have them there.” Sometimes he would say “Stay where ye are” before they had time to move. He would also join in their games sometimes, FOR HE LOVED CHILDREN [Sam- meaning Aisha was only a child like them] and had often played with his own daughters. The dolls of puppets had many different roles. “One day,” said ‘A’ishah, “the Prophet came in when I was playing with the dolls and he said: ‘O ‘A’ishah, whatever game is this?’ I said: ‘It is Solomon’s horses,’ and he laughed.” But sometimes as he came in he would simply screen himself with his cloak so as not to disturb them. (Ibid., pp. 132-134)

SAIF-UR-RAHMAN AL-MUBARAKPURI

3. ‘Aishah bint Abu Bakr: He married her in the eleventh year of Prophethood, a year after his marriage to Sawdah, and two years and five months before Al-Hijra. She was six years old when he married her. However, he did not consummate the marriage with her till Shawwal seven months after Al-Hijra, and that was in Madinah. She was nine then. She was the only virgin he married, and the most beloved creature to him. As a woman she was the most learnèd woman in jurisprudence. (Ar-Raheeq Al-Makhtum (THE SEALED NECTAR) Biography of the Noble Prophet, [Maktaba Dar-us-Salam Publishers & Distributors, First Edition 1995], “The Prophetic Household”, p. 485; online source; underline emphasis ours)

And here is a religious fatwah that mentions Muhammad’s physical relations with 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 fatwahs (religious decrees) reviewed the question presented to the grand Mufti Abu Abdullah Muhammad Al-Shemary, the question forwarded to the committee by the grand scholar of the committee 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 mufa’khathat of the children (mufa’khathat literally translated means “placing between the thighs” which means placing the male member between the thighs of a child). What is the opinion of scholars knowing full well that the prophet, the peace and prayer of Allah be upon him, also practiced the “thighing” of Aisha – the mother of believers – may Allah be please with her.

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 kufar (infidels) and enemies of Islam send. As for the prophet, peace and prayer 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 prayer of Allah be upon him placed HIS [MALE] MEMBER BETWEEN HER THIGHS AND MASSAGED IT SOFTLY, as the apostle of Allah had control of his [male] member not like other believers.. (Source: http://www.sout-al-haqe.com/pal/musical/mofakhaza.ram)

The following link provides independent evidence that the above fatwah does indeed exist:
http://www.islamic-fatwa.net/viewtopic.php?TopicID=8330

In the above link Islamic scholar Dr Ahmad Al-Hajj Al-Kurdi comments on the fatwah in question. He is responding to a person who is asking whether or not the fatwah actually exists, and whether or not Muhammad committed this action. In response he says that Muhammad most probably did this after he consummated the marriage at 9 rather than when she was 6. His point of contention therefore is concerning when Muhammad did this to the little girl, and not whether or not he did it.

We also read:

Fatwah 23672:

The inquirer asks: “My parents married me to a young girl who hasn’t yet reached puberty. How can I enjoy her sexually?”

The imam answers him by saying: “Do not harm her if she cannot take intercourse but you may hug her, kiss her, and ejaculate between her legs” i.e. “thigh” her, as the fatwah in question indicates.
(Source: http://www.islamweb.net/ver2/Istisharat/ShowFatwa.php?lang=A&Id=23672&Option=FatwaId&x=40&y=13)

Here is another:

Question:

Can you explain to me the thing called “thighing” also pronounced “mufa

Answer:

… The term Mufaakhathah means to have foreplay with the wife in between her thighs. It is reported in one narration that when the Prophet, sallallaahu alayhi wa sallam, wanted to enjoy one of his wives who was in menstruation, he would put a piece of cloth on her vagina (i.e. cover it). [Ibn Maajah].
The author of Faydh Al-Qadeer interpreted the expression ‘if he wanted to enjoy to mean having all permissible foreplay but avoiding the vagina [or the anus], like in between her thighs (i.e. Mufaakhathah).
Allah Knows best.

Fatawa Issuing Body : Islam Web
Author/Scholar : Dr. Abdullah Al-faqih
Date Of Issue : 1427 (Fatwa Management – World Fatwa Management and Research Institute, Fatawa: MEANING OF MUFAAKHATHAH; online sources: http://infad.kuim.edu.my/modules.php?op=modload&name=News&file=article&sid=3423, http://www.islamweb.net/ver2/Fatwa/ShowFatwa.php?lang=E&Id=92051&Option=FatwaId)

The disgusting action which the fatwah describes is allowed to all other Sunni Muslims as can be seen by the following three fatwas:

http://www.islamweb.net/ver2/Istisharat/ShowFatwa.php?lang=A&Id=23672&Option=FatwaId&x=48&y=16
http://www.islamweb.net/ver2/Istisharat/ShowFatwa.php?lang=A&Id=13190&Option=FatwaId&x=54&y=11
http://www.islamweb.net/ver2/Istisharat/ShowFatwa.php?lang=A&Id=3907&Option=FatwaId&x=46&y=11

There is also a Shia reference condoning the practice. In Ayatu Allah Al Khumaini’s book, “Tahrir Al wasila,” p. 241, issue number 12, it says:

“It is not illegal for an adult male to ‘thigh’ or enjoy a young girl who is still in the age of weaning; meaning to place his male member between her thighs, and to kiss her.”

Aisha wasn’t the only young girl Muhammad had eyes for:

(Suhayli, ii. 79: In the riwaya of Yunus I. I. recorded that the apostle saw her (Ummu’lFadl) when she was a baby crawling before him and said, ‘If she grows up and I am still alive I will marry her.’ But he died before she grew up and Sufyan b. al-Aswad b. ‘Abdu’l-Asad al-Makhzumi married her and she bore him Rizq and Lubab… (Ibn Ishaq, The Life of Muhammad: A Translation of Ishaq’s Sirat Rasul Allah, translated by A. Guillaume [Oxford University Press, Karachi], p. 311)

Muhammad saw Um Habiba the daughter of Abbas while she was fatim (age of nursing) and he said, “If she grows up while I am still alive, I will marry her.” (Musnad Ahmad, Number 25636)

Summary Analysis

According to official Sunni Muslim sources, Muhammad married Aisha when she was around the age of six or seven. This marriage took place three years before Muhammad’s migration to what eventually became known as Medina. Muhammad consummated the marriage to Aisha approximately four years later, or in the second year of his arrival to Medina when the latter was nine years old.

The Muslim sources generally date Muhammad’s migration to Medina (known as the Hijrah) in the year 622-23 AD. And these sources also say that Muhammad was born in the Year of the Elephant, the year 570 AD. This means that Muhammad was fifty years old when he married Aisha, and roughly fifty-four years old when he actually slept with her.

The problem is not merely that Aisha was nine when Muhammad married her, but that Muhammad was a man who was well into his fifties. Muhammad was old enough to be Aisha’s grandfather.

Aisha was the only virgin that Muhammad ever married. Muhammad gave the following reason for marrying young virgin girls:

Narrated Jabir bin ‘Abdullah:
I was accompanying the Prophet on a journey and was riding a slow camel that was lagging behind the others… When we approached Medina, I started going (towards my house). The Prophet said, “Where are you going?” I said, “I have married a widow.” He said, “Why have you not married a virgin to fondle with each other?” I said, “My father died and left daughters, so I decided to marry a widow (an experienced woman) (to look after them).” He said, “Well done.” … (Sahih Al-Bukhari, Volume 3, Book 38, Number 504)

Narrated Jabir bin Abdullah:
While we were returning from a Ghazwa (Holy Battle) with the Prophet, I started driving my camel fast, as it was a lazy camel A rider came behind me and pricked my camel with a spear he had with him, and then my camel started running as fast as the best camel you may see. Behold! The rider was the Prophet himself. He said, ‘What makes you in such a hurry?” I replied, I am newly married ” He said, “Did you marry a virgin or a matron? I replied, “A matron.” He said, “Why didn’t you marry a young girl so that you may play with her and she with you?” When we were about to enter (Medina), the Prophet said, “Wait so that you may enter (Medina) at night so that the lady of unkempt hair may comb her hair and the one whose husband has been absent may shave her pubic region. (Sahih Al-Bukhari, Volume 7, Book 62, Number 16)

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?” (Sahih Al-Bukhari, Volume 7, Book 62, Number 17)

Hence, Muhammad’s comments indicate that his reason for marrying Aisha while a young virgin is so that he could fondle and sexually play with her!

Muhammad also had eyes for an infant girl, promising to marry her when she grows up. Ibn Ishaq places this event during the time of the Battle of Badr in 624 AD when Muhammad was roughly 54 years old. (Guillaume, pp. 310-312)

Now let us be generous and assume that Muhammad would have waited for the girl to reach the age of ten to marry her, Muhammad would have been at least 62 years old at that time! [1]

So here we have two instances where a man well over fifty has his eyes on two prepubescent girls! Now this is a problem.

Beyond even this, Muhammad died when Aisha was eighteen years old, leaving her a widow for the rest of her life. This now brings us to our next section.

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.”

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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’

WHY DON’T YOU UNDERSTAND THAT MOHAMMEDANS ARE AT WAR WITH NO MOHAMMEDANS- DAR AL-HARB.

IN EVERY NON MOHAMMEDAN COUNTRY THAT THEY ARE IN, ITS CLASSED AS DAR AL-HARB & THEY JUSTIFY THEIR JIHADIC ACTIONS TOWARDS NON MOHAMMEDANS.

ISLAM SANCTIONS RAPE IN THE QUR’AN

Slave-girl raping in Islam
FROM SAHIH BUKHARI – VOLUME 5, #637:
Narrated Buraida: The prophet sent Ali to Khalid to bring the Khumus (part of the war booty) and I hated Ali, and Ali had taken a bath (after a sexual act with a slave girl from the Khumus). I said to Khalid, “Don’t you see this (i.e. Ali)? When we reached the prophet I mentioned that to him. He said, “O Buraida! Do you hate Ali?” I said, “Yes.” He said, “Do you hate him for he deserves more than that from the Khumus.”

FROM SAHIH BUKHARI – VOLUME 9, #506:
Narrated Abu Said Al-Khudri that during the battle with Bani Al-Mustaliq they (Muslims) captured some females and intended to have sexual relations with them without impregnating them. So they asked the prophet about coitus interruptus. The prophet said, “It is better that you should not do it, for Allah has written whom He is going to create till the Day of Resurrection”.
Qaza’a said, “I heard Abu Said saying that the prophet said, “No soul is ordained to be created but Allah will create it.”"

Narrated Abu Said Al-Khudri that while he was sitting with Allah’s messenger we said, “Oh Allah’s messenger, we got female captives as our booty, and we are interested in their prices, what is your opinion about coitus interruptus?” The prophet said, “Do you really do that? It is better for you not to do it. No soul that which Allah has destined to exist, but will surely come into existence.”

FROM THE HADITH OF THE SUNAN OF ABU DAWUD, VOLUME 2, # 2150:
Abu Said al-Khudri said: “The apostle of Allah sent a military expedition to Awtas on the occasion of the battle of Hunain. They met their enemy and fought with them. They defeated them and took them captives. Some of the Companions of the apostle of Allah were reluctant to have intercourse with the female captives in the presence of their husbands who were unbelievers. So Allah, the Exalted, sent down the Quranic verse, “And all married women (are forbidden) unto you save those (captives) whom your right hands possess”. That is to say, they are lawful for them when they complete their waiting period.” [The Quran verse is 4:24].

FROM SAHIH MUSLIM, VOLUME 2, #3432
Abu Said al-Khudri reported that at the Battle of Hunain Allah’s messenger sent an army to Autas and encountered the enemy and fought with them. Having overcome them and taken them captives, the Companions of Allah’s messenger seemed to refrain from having intercourse with captive women because of their husbands being polytheists. Then Allah, Most High, sent down regarding that: “And women already married, except those whom your right hands possess (Quran – 4:24), (i.e. they were lawful for them when their Idda (menstrual) period came to an end).

We can conclude that the Muslim soldiers, after winning a battle, were capturing women as a booty and they were having sex with them.
Some of you will say that it is not a rape, that the women were consenting to have sex with the muslim soldiers… But there is a problem:

Think about it from the women’s point of view. A battle is fought and her side lost. Many of the husbands, fathers, and sons are now dead. Some have been captured. The women and children are also taken as captives. Imagine the horror of the females. Family members dead, homes and possessions are now gone, they are in the total power of their captors.

The captives are distributed amongst the Muslim men as slaves, husband and wife captives are separated. As soon as a female has her menstrual cycle her owner appears. He has been separated from his wife for a while out on the field of battle, sexually hungry, and he proceeds to have sex with his female slave.

Do you think that this female slave willingly has intercourse with him? Is that her wish? She has just experienced one of the most horrible events in her life, – the destruction of her tribe and family, the taking of her possessions, and being made someone’s slave, and now she willing consents to have sex with the very men who brought this disaster upon her!? Of course not! What women would look upon with loving eyes the men that brought destruction upon her family and tribe!

Rape, sometimes called sexual assault, is an assault by a person involving sexual intercourse with or sexual penetration of another person without his or her consent. Rape is generally considered a serious sex crime as well as a civil assault. The International Criminal Tribunal established by the United Nations defined rape as:

“A physical invasion of a sexual nature committed on a person under circumstances which are coercive.”

In other words, a physical invasion of a sexual nature committed on a person under circumstances in which the victim is in no position to decline or refuse. Sex-slaves and war captives fit this category because the circumstances under which they are subjected to sexual intercourse make it either impossible or extremely difficult to object. Thus, sex with captives is considered as statuary rape because the victims are in no position to decline.

It is vital to note that the absence of objection does not, of itself, constitute consent. Duress, in which the victim may be threatened or subjected to overwhelming force or violence, may result in absence of objection to intercourse. War rape is a typical situation where absence of objection may occur.

The International Criminal Tribunal also defined rape as an institutionalized weapon of war. It also stated that rape is a crime of genocide under international law. The systematic rape of a civilian population by an occupying army is considered a war crime. (Fourth Annual Report of the International Criminal Tribunal for Rwanda to the General Assembly)

We will now consider the subject of Rape in Islam as sanctioned by Allah and his Prophet. In some specific instances, rape is not a sin and is both permitted and encouraged in Islam. Islam is the only religious political system in the world that includes rules for rape. Incredible as it may seem, Allah gave Muslim men the right to rape women who are taken as prisoners of war. Muhammad himself had forced sex (rape) with several of his women captives of war. Later these victims of rape were either sold or kept as sex-slaves by their Muslim masters. Islam considers slave-women as property; therefore, Muslim men are allowed to rape them at will. Islam also permits unlimited sex with women taken as prisoners of war. Raping captives and slaves was widespread amongst the Muslims during the “golden days” of Islam. The founder of Islam personally carried out this wicked act after he came into power. Muhammad was a rapist.

Allah allows Muslims to have sex with female slaves who are: (1) Taken captive in war (2) Purchased by money (3) Received as a gift (4) The female offspring of their slaves.

For depraved godless men without morality, compassion or justice, the promise of wealth, plunder, and sex with captives was an attractive incentive to join Muhammad’s new religion. It is an incentive engraved in the Qur’an – the very heart of Islam.

Since Muslims will not accept any interpretation that is extraneous to their sources, we will oblige them by relying solely on their own approved Islamic sources. We will use these documented evidences to prove beyond any doubt that Islam approves, codifies and legalizes rape in its sacred text.

One of Muhammad’s warriors declared:

Tabari IX:25: “By Allah, I did not come to fight for nothing. I wanted a victory over Ta’if so that I might obtain a slave girl from among them and make her pregnant.” (See also Sirat Rasul Allah by Ibn Ishak, p.590.)

Prophet Muhammad Promises Women to his Warriors

Ibn Hisham recorded the words of Muhammad in Al Rod Al Anf, Volume 2, page 182:

“You see God will soon make you inherit their land, their treasures and make you sleep with their women.” (Literally: make their women beds for you).

While promising women to his warriors, Muhammad said it is Allah who will “make you sleep with their women.” Now ask yourself, would the true God act as a pimp by providing women for the sexual gratification of his worshippers? In this case, it is even worse, for these women are not prostituting themselves for Allah to act as a pimp but they are the innocent wives, daughters, mothers and sisters of the unfortunate men who were either captured or killed.

Allah’s Blessings for Muhammad and Muslims – Illicit Sex

Surah 23:1, 5-6: “Triumphant indeed are the believers… (who) restrain their carnal desires except with their spouses and slave-girls. The practice of carnal relations is lawful with them.” (Sarwar)

Surah 23:5-6: Who abstain from sex, Except with those joined to them in the marriage bond, or the captives whom their right hands possess, – for in their case they are free from blame. (Yusuf Ali)

In the words of this Qur’anic verse, it means Muslim men do not have to restrain themselves from gratifying their carnal (sexual) desires with their war captives, slave-girls and, of course, with their wives. As stated earlier, slave-girls are either purchased from the slave market or obtained by capture through warfare. Captured women are enslaved and shared among the Muslim warriors. These slave-girls are the defenseless mothers, wives daughters, and sisters of men slain in battle by the Muslim warriors. This utterly shameful conduct is sanctioned by Allah and enshrined in the Qur’an and the Hadith. Allah tells his Prophet:

Surah 33:50: “O Prophet! Lo! We have made lawful unto thee thy wives unto whom thou hast paid their dowries and those whom thy right hand possesseth of those whom Allah hath given thee as spoils of war…” (Pickthall)

“Prophet, We have made lawful for you your wives whom you have given their dowry, slave girls whom God has given to you as gifts…” (Sarwar)

Just as it is lawful for Muhammad to engage in sexual intercourse with his legal wives, Allah has also made it lawful for Muhammad to engage in sexual intercourse with the women captives of war. Once again, it is stated in the above Qur’anic verse that it is Allah who provides these girls as gifts to his Prophet for sexual enjoyment. Muslims must ponder, why should Allah take such keen interest in the sexual indulgence of his Prophet? What lesson is Allah teaching the rest of the Muslim community by authorizing this depraved behavior for his Prophet? The only lesson that is taught here by Allah is that it is fair to rape helpless captive women. That is why Muslim men are also given the same rights as their Prophet. They too are given the right to enjoy the same illicit pleasure as the following Qur’anic verse confirms. Allah tells the Muslim men:

Surah 4:24: “Also forbidden for you are married women, except those who have fallen in your hands as prisoners of war.” (Malik)

“And all married women (are forbidden unto you) save those (captives) whom your right hands possess. It is a decree of Allah for you.” (Pickthall)

This means that while a Muslim man is prohibited from engaging in sex with a married woman, there is an exception to this rule if the married woman happens to fall into his hands as a captive of war, then under such circumstances, he is allowed to rape the married captive.

Maududi, a highly respected commentator on the Qur’an interprets the plain meaning of the above Qur’anic verse, saying that sex with slave-girls is lawful without the benefit of marriage:

Two categories of women have been excluded from the general command of guarding the private parts: (a) wives, (b) women who are legally in one’s possession, i.e. slave-girls. Thus, the verse clearly lays down the law that one is allowed to have sexual relation with one’s slave-girl as with one’s wife, the basis being possession and not marriage. If marriage had been the condition, the slave-girl also would have been included among the wives, and there was no need to mention them separately. (Sayyid Abul A’La Maududi, The Meaning of the Qur’an, vol. 3p. 241, note 7)

In the above commentary, Maududi made it very clear that according to the scriptures of Allah, marriage is not a prerequisite for a Muslim man to have sex with his slave-girls. In Islamic theology, a Muslim man has the right to demand sex from his legal wife. By virtue of the fact that Allah grants a Muslim man this same right with his slave-girls based on possession and not marriage, she, too, must provide sex on demand. As this right to sexual intercourse is granted by Allah, her consent is not required. Also, deemed as his property, a slave-girl does not have the right to stop the sexual advances even if she does not consent to his uninvited invasion on her person. Does not this unwanted intrusion on her body categorically amount to an act of rape? Would you join a religion that codifies an edict in its holy book that permits the raping of innocent women? A vital fact that we must remember is that this law is still in force in Islam.

As stated earlier, Surah 4:24 permits Muslim men to have sexual intercourse with married women who became slaves through capture. We will now look at the circumstances under which Surah 4:24 was revealed. The following Hadiths will aid us to identify the incident that led to the revelation of Surah 4:24.

Sahih Muslim, Book 8, Number 3432:

Abu Sa’idal-Khudri (Allah be pleased with him) reported that at the Battle of Hunain, Allah’s Messenger (may peace be upon him) sent an army to Autas and encountered the enemy and fought with them. Having overcome them and taken them captives, the Companions of Allah’s Messenger (may peace be upon him) seemed to refrain from having intercourse with captive women because of their husbands being polytheists. Then Allah, Most High, sent down regarding that: “And women already married, except those whom your right hands possess (Qur’an 4:24)”

Sunan Abu Dawud Volume 2, Book V, Chapter 711, Number 2150:

Abu Sa’id al-Khudri said: The Apostle of Allah sent a military expedition to Awtas on the occasion of the battle of Hunain.They met their enemy and fought with them. They defeated them and took them captives. Some of the Companions of the Apostle of Allah were reluctant to have intercourse with the female captives in the presence of their husbands who were unbelievers. So Allah, the Exalted, send down the Qur’anic verse: “And all married women (are forbidden) unto you save those (captives) whom your right hand possess.” – Surah 4 An-Nisa 24.

Surah 4:24 was revealed in a specific context when Muslim fighters got female captives whose husbands were still alive. And some of the holy warriors had been a little hesitant to have intercourse with the captive women in the presence of their husbands. Therefore, they consulted with their supreme leader. Muhammad realised that if Allah did not include married women in his authorization to rape captive women, then his holy warriors’ motivation to fight the next jihad will soon diminish. He immediately sought Allah’s intervention and right away, Allah revealed Surah 4:24 to sanction both rape and adultery. Because of this Qur’anic verse, the wives of the infidel captives became lawful to the conquering jihadist. The warriors who were reluctant moments ago were given the assurance that they could rape these women, both married and single, with Allah’s blessings. They now raped these women with an untroubled conscience. Whatever trace of decency that were with them just moments ago were now obliterated by Allah.

Muslims must consider how Allah, who claims to be a holy God, can reveal verses to the effect that it progressively increases the depravity of his worshippers. Human decency and justice would dictate that no sex should take place between female prisoners of war and their captors under any circumstance. Having sex with women in their most desperate condition as war captives is not only morally wrong but it is also an act that is extremely evil.

The raping of a civilian population by an occupying army is considered a war crime even by the laws of mere humans. Yet, this sexual crime is authorized by Allah. Thus, the laws of Allah are not only lower than that of man’s but also animalistic. Allah is guilty of promoting one of the most depraved, animalistic sexual behaviour among his worshippers by codifying the act of rape as an acceptable deed in the Qur’an. It is one thing for some soldiers in any army to strike out on their own and rape women. All armies have criminal soldiers who commit this wrong act. However, it is quite another to approve and codify rape in a sacred text. Thus, Islam is the only religion in the world that legitimizes rape and Surah 4:24 testifies to this disgraceful fact.

The following Tafsir (Commentary) by renowned scholar, Ibn Kathir, reiterates the shocking ungodly decision of Allah to sanction rape in the Qur’an. Please read this commentary carefully:

Tafsir Ibn Kathir on Surah 4:24:

The Ayah (verses) means Also (forbidden are) women already married, except those whom your right hands possess.), you are prohibited from marrying women who are already married. Except those whom your right hands possess) except those whom you acquire through war, for you are allowed such women after making sure they are not pregnant. Imam Ahmad recorded that Abu Sa`id Al-Khudri said, “We captured some women from the area of Awtas who were already married, and we disliked having sexual relations with them because they already had husbands. So, we asked the Prophet about this matter, and this Ayah was revealed, (Also (forbidden are) women already married, except those whom your right hands possess). Accordingly, we had sexual relations with these women.” This is the wording collected by At-Tirmidhi An-Nasa’i, Ibn Jarir and Muslim in their Sahih.

Through this verse in the Qur’an and verified by a number of Hadiths there emerges a clear picture of divine authorization of rape, adultery and fornication. Allah took it upon himself to sanction the raping of women, including married ones, who unfortunately became captives of the Muslim warriors. Thus, the divine approval of rape is engraved in Islam’s theology. Only the most debased religion will sanction rape. Can a religion that permits men to have forced sex with their captives come from mankind’s Creator? Absolutely not!

The Islamic Legal Manual “Umdat al-Salik,” which carries the endorsement of Al-Azhar University, the most respected authority in Sunni Islam, states the following:

“When a child or a woman is taken captive, they become slaves by the fact of capture, and the woman’s previous marriage is immediately annulled.” Why? So that they are free to become the concubines of their captors. The Qur’an permits Muslim men to have intercourse with their wives and their slave girls: “Forbidden to you are … married women, except those whom you own as slaves” (Surah 4:23-24).

Women and children are distributed among the holy warriors after Muhammad received one-fifth of the war booty. Women captives are either sold or forced to become sex-slaves and concubines of the conquering jihadists. This depravity of Allah is too severe for any rational person to ignore. It goes against the very nature of God in whose image we are created.

Acts of Rape During the Holy Wars of Allah

Sahih Bukhari, Volume 3, Book 46, Number 718:

Narrated Ibn Muhairiz: I saw Abu Said and asked him about coitus interruptus. Abu Said said, “We went with Allah’s Apostle, in the Ghazwa of Barli Al-Mustaliq and we captured some of the ‘Arabs as captives, and the long separation from our wives was pressing us hard and we wanted to practice coitus interruptus. We asked Allah’s Apostle (whether it was permissible). He said, “It is better for you not to do so. No soul, (that which Allah has) destined to exist, up to the Day of Resurrection, but will definitely come, into existence.”

Sahih Muslim, Volume 2, Number 3371:

…Abu Sirma said to Abu Said al Khudri: “O Abu Said, did you hear Allah’s messenger mentioning about al-azl (coitus interruptus)?” He said, “Yes”, and added: “We went out with Allah’s messenger on the expedition to the Mustaliq and took captive some excellent Arab women; and we desired them for we were suffering from the absence of our wives, (but at the same time) we also desired ransom for them. So we decided to have sexual intercourse with them but by observing azl” (withdrawing the male sexual organ before emission of semen to avoid conception). But we said: “We are doing an act whereas Allah’s messenger is amongst us; why not ask him?” So we asked Allah’s messenger and he said: “It does not matter if you do not do it, for every soul that is to be born up to the Day of Resurrection will be born”.

Muhammad’s men inquired him with an ethical question regarding “coitus interruptus.” Having taken some women captives, they wanted to do coitus interruptus with them. They asked Muhammad whether it was permissible. He told them, “It is better that you should not do it, for Allah has written whom He is going to create till the Day of Resurrection.” When Muhammad said “it is better that you should not do it,” he was referring to coitus interruptus and not to the act of raping the captives. The subject of a soul coming into existence will not be necessary if sex or in this case rape is not permitted in the first place. He made it clear to them that “coitus interruptus” will be pointless because “every soul that is to be born up to the Day of Resurrection will be born.” Clearly, rape was on the agenda and it was not an issue with Muhammad. The only real question was the technique itself. Since Allah has already sanctioned rape, it is definitely not an issue with his Muslims warriors.

Notice, Muhammad was quick to give his answer because he knew that Allah had already approved the raping of these captives. These immoral acts were already sanctioned in the Qur’an. Therefore, while Muhammad allowed the women to be raped, he did not approve coitus interruptus. Muhammad did not prohibit this extremely immoral practice of raping captives just when the time was right to forbid it. Instead, he allowed his men to rape the women and assuredly told them not to be unduly worried about impregnating them. For, according to him, it is with Allah as to which seed is destined to become fertilized. He stated that having sex with female captives would have nothing to do with any children being born into the world because, “every soul that is to be born up to the Day of Resurrection will be born.”

In other words, if a child were to be born to a female captive of war, it would have been born as a result of a divine decree of Allah and not because of the sexual act of the Muslim rapist. Thus, Muhammad’s companions would not be responsible for the child being born. Allah’s divine decree alone would be responsible for the birth of that child. Muhammad was eager to reward his companions with every sensual pleasure, as long as they willingly plundered, killed, and enslaved others at his command. There did not seem to be a question, whether or not it was morally right, to have sex with the women who were married to another man. Muhammad the greatest exemplar for all mankind took his stand against the weak and helpless victims, so the powerful could satisfy their immoral animalistic desires.

In another account, Muhammad even seemed to be impatient with his companions.He was eager, even sexually stimulated, to have the adulterous orgy begin. He wanted to have his companions rape the women immediately. At this point, it did not matter to him if they practiced coitus interruptus or not. He shouted out his command three times, “Verily you do it, verily you do it, verily you do it!”

Sahih Muslim, Book 8, Number 3373:

Abu Sa’id al-Khudri (Allah be pleased with him) reported: “We took women captives, and we wanted to do ‘azl with them. We then asked Allah’s Messenger (pbuh) about it, and he said to us: Verily you do it, verily you do it, verily you do it, but the soul which has to be born until the Day of Judgment must be born.”

Well, they obeyed and they raped. In the course of our discussion, we need to keep clear in mind the objective of this article. The issue at hand is rape and not coitus interruptus. Whether these monsters practiced coitus interruptus or not, it does not in any way diminish or absolve the culpability of their evil crimes. Muhammad, Allah and Islam sanctioned rape and that is what concerns us in our discussion. Coitus interruptus will not be an issue if rape is strictly forbidden by Allah. It is really unbelievable how Muslims can trust and submit to a deity who morality is so debased. Any human being with a trace of decency will shudder at the acts permitted by Allah for his male worshippers. Let us now look at some of the noble acts of the Prophet of Islam.
The War Trophies of the Prophet of Islam

Sahih Bukhari, Volume 3, Book 46, Number 717:

Narrated Ibn Aun: Prophet had suddenly attacked Bani Mustaliq without warning while they were heedless and their cattle were being watered at the places of water. Their fighting men were killed and their women and children were taken as captives; the Prophet got Juwairiya on that day.

And she is not the only war trophy for our noble Prophet.

“Sirat Rasul Allah” by Ishaq, pg. 464:

After 800-900 male adults of Bani Quraiza were beheaded in batches, and thrown in trenches dug in Madina, the apostle divided their property, wives and children as booty… He took Rayhana d. Amr b. Khunafa for himself.

Muhammad destroyed the Bani Quraiza tribe. All the adult male Jews were beheaded so that no husbands were left. This verdict was carried out despite the fact that the tribe of Bani Quraiza had surrendered unconditionally. The women and children were taken as prisoners and their wealth were divided among the Muslim warriors. Then, the Prophet of Islam took one of the widows he had just made – Rayhana bint Amr – for himself. What Muhammad did was grossly wicked, evil, cruel, immoral, unholy and satanic. You could be a happily married woman living your own life, but if Muhammad and his holy warriors attacked your town and captured you, you would lose all your rights. And while your husband is being killed or enslaved, you would be given to a Muslim warrior who would rape you with Allah’s blessings. This is the evil path that Muhammad has trodden and this is the evil path that he has left for his followers to emulate for all eternity.

Safiyah bint Huyeiy Ibn Akhtab was another Jewish woman who was captured when Muhammad’s troops attacked and brought her to the Prophet as part of his share of the booty. Safiyah was seventeen and beautiful. Acting under the orders of Muhammad, Muslims killed her father, husband and many of her relatives. Muhammad ordered Kinana, the young husband of Safiyah to be tortured to death to make him reveal the whereabouts of the treasure of the town. Muhammad could not control his sexual desire. He had sex with the young widow he had just made on the very night after he had wiped out her entire family.

Ibn Hisham, Book of Tabaqat:

“Safiyah was born in Medinah. She belonged to the Jewish tribe of Banu ‘I-Nadir. When this tribe was expelled from Medinah in the year 4 A.H, Huyaiy was one of those who settled in the fertile colony of Khaibar together with Kinana ibn al-Rabi’ to whom Safiyah was married a little before the Muslims attacked Khaibar. She was then seventeen. One mile from Khaibar. Here the Prophet married Safiyah. She was groomed and made-up for the Prophet by Umm Sulaim, the mother of Anas ibn Malik. They spent the night there. Abu Ayyub al-Ansari guarded the tent of the Prophet the whole night. When, in the early dawn, the Prophet saw Abu Ayyub strolling up and down, he asked him what he meant by this sentry-go; he replied: “I was afraid for you with this young lady. You had killed her father, her husband and many of her relatives, and until recently, she was an unbeliever. I was really afraid for you on her account.” The Prophet prayed for Abu Ayyub al-Ansari (p. 766).

Muhammad made widows out of young women so that he could sexually assault them. The fact that he could not restrain his sexual urges to allow this young widow to mourn her loved ones – who were brutally killed by him and his warriors only moments ago – shows the debased moral character of this evil man. There is no compassion in this imposter. The young and beautiful became his wives. Just think, which woman would want to marry the killer of her father, husband and many of her relatives, particularly moments after their brutal death? The other captives whom he felt were not good enough for him were either sold or used as sex-slaves. Muhammad is not only a confirmed rapist but also a common thief and murderer.

Muslims who defend the evil acts of their Prophet must be completely perverse in their values for failing to see the absolute evil nature of this man. Killing men and possessing their women are acts of savagery. There is nothing exemplary in the heinous crimes of this exceedingly evil man.

Surah 48:20: “Allah promiseth you much booty that ye will capture, and hath given you this in advance, and hath withheld men’s hands from you, that it may be a token for the believers, and that He may guide you on a right path.” (Pickthall)

Allah has promised Muslim warriors “with much booty that they will capture.” And this means more slave-girls. And Allah “hath withheld men’s hands” so that Muslim men can rape their wives with ease. Can you imagine having a pimp as your god and a rapist as your prophet? Muslims have the full right granted by Allah to murder, rape, enslave and loot the property of unbelievers. There is no such thing as the “Golden Rule” of Christianity in Islam.

Pause for a moment and contemplate on the utterly destructive nature of Islam. Can you picture the agony and shame the husbands must have suffered, watching strangers violate the bodies of their loved ones? Can any man face a humiliation more intense than this? Feel the unbearable torment and agony of these men. Imagine, what thoughts of self-condemnation must have passed through their minds, as they had to stand by helplessly and watch Muhammad’s companions sexually assault their wives like animals. For these unfortunate men whose wives mean everything to them, to say it was a horrific experience is an understatement.

Now think about it from the women’s point of view. She just experienced one of the most horrifying events in her life – the destruction of her people and family. Her people were attacked and her side lost. Many of the husbands, fathers, and sons are now dead. Some of the men have been captured alive either to be sold or to be kept as personal slaves. The women and children are taken as captives. The captives are now distributed amongst the Muslim men as slaves. Her children are separated from her. She does not know of their whereabouts. She is uncertain of her own future, as well as those of her children. The loss of her beloved husband haunts her. He is either dead or enslaved. She is now in the total power of her captors. The holy Muslim warrior has been separated from his wife for a while. Now out on the field of battle, the sexually hungry predator moves lustfully towards her to ravage her sexually. Do you think that she will now offer herself willingly to copulate with the very man who brought death and destruction to her people?

What woman do you think would look upon with loving eyes at the very man who brought death and destruction upon her loved ones, family and people? And this is the utter nonsense that Muslim apologists want us to believe. They want us to believe that these women accepted and converted to Islam with open hearts. They want us to believe that these women delivered themselves to be raped with open arms and legs to the conquering jihadist. Such are the lies and deceptions of Islam and its defenders. Can any true conversion into Islam really take place under such circumstances? To protect their children, many widows who were victims of Muslim conquest, readily agreed to conversion so that their children were spared from slavery and were raised as Muslims. Just as the saying goes that there are no atheist in foxholes, fear can produce willing converts.

When you undertake the study of Islam, it is as if you have left the sanity of our universe and entered a totally different alien world where rape, murder, enslavement, looting, massacres, terror, violence, and pedophilia are no longer crimes against humanity and no longer sins against the laws of God but are the very laws of God.

We will now consider an event that will further reveal Islam’s stand on rape. It will expose the morally debased nature of Islam and its Prophet. It will also disclose the utterly uncaring attitude that Islam has towards the helpless victims of rape. This event will show the ease with which women are subjected to rape. It also serves to confirm that Islam can never be the religion of the true God. The Islamic laws that directly contribute to the humiliation and the sufferings of millions of helpless women can never come from the true God who is the essence of love.

Sahih Bukhari, Volume 5, Book 59, Number 637:

Narrated Buraida: The Prophet sent ‘Ali to Khalid to bring the Khumus (of the booty) and I hated Ali, and ‘Ali had taken a bath (after a sexual act with a slave-girl from the Khumus). I said to Khalid, “Don’t you see this (i.e. Ali)?” When we reached the Prophet, I mentioned that to him. He said, “O Buraida! Do you hate Ali?” I said, “Yes.” He said, “Do you hate him, for he deserves more than that from the Khumus.

“Khumus” is one-fifth of the spoils of war that is reserved for Muhammad. According to the notes provided for the above Hadith, Buraida hated Ali not because he had raped a slave-girl but for taking from the Khumus without permission. Let us analyze the above incident:

The Prophet sent Ali to Khalid to bring the Khumus (of the booty) and… Ali had taken a bath (after a sexual act with a slave-girl from the Khumus).

What was Muhammad’s response to Buraida who reported this incident to him?

Do you hate Ali for this? . . . Do not hate him, for he deserves more than that from the Khumus.

This Hadith clearly reveals that Muslims are actually permitted to rape their victims. This single episode is sufficient to see the dark side of Islam and Muhammad. Ali took a newly captured female prisoner of war and had sex with her. When Muhammad was informed of this, he did not voice a single objection against the wrong committed on the helpless prisoner of war. Neither was he concerned about the welfare of this unfortunate woman. Nor was he shocked by the serious attack on the decency of this poor victim. Why? Because raping slave-girls and war-captives is a norm in Allah’s religion. Muhammad’s only concern was for the rights of the rapist. In his view, these women are nothing more than objects of sex to gratify the sexual urges of Muslim men.
Ali was the husband of Muhammad’s daughter, Fatima. Even in today’s sexually permissive world, how many fathers-in-law would defend the rights of their sons-in-law to engage in illicit sexual intercourse? How many fathers-in-law would defend the rights of their sons-in-law to rape defenceless women? But, Muhammad did so in accordance to the dictates and norms of Islam. He defended his son-in-law by saying that “he deserves more than that from the Khumus.” The implication of his statement suggests that Ali deserves to rape more women from the captives. After all, are not captives of war fair games to be raped at will in Islam? After all, does not Allah permit and encourage rape? After all, is Islam not an utterly depraved religion?

According to the edict of Islam, rape is jihad. In the ethics of jihad, it is not considered a sin to have forced sex with a woman as long as she is a non-Muslim captive or slave. In fact, it is not only encouraged in the teachings of Islam but it is also supported by the example of the Prophet of Islam. In Islamic theology, jihad is a like a magical wand. It transforms sinful practices like murder, looting, destruction of property and rape into acts of virtue.

Please read the following Hadith carefully. This Hadith describes a typical raid, in which women and children are captured as they attempt to flee the attacking Muslims.

Sahih Muslim, Book 19, Number 4345:

“…and then we attacked from all sides and reached their watering-place where a battle was fought. Some of the enemies were killed and some were taken prisoners. I saw a group of persons that consisted of women and children [escaping in the distance]. I was afraid lest they should reach the mountain before me, so I shot an arrow between them and the mountain. When they saw the arrow, they stopped. So I brought them, driving them along.”

The Muslim narrator is Muhammad’s adopted son. He sees the women trying to escape (following the massacre of their men) and he cuts off their route by shooting an arrow into their path. These women are not trying to seek refuge with the jihadist, as Muslim apologist wants us to believe but are fleeing from the Muslims. The Hadith goes on to recount that Muhammad personally demanded one of the captured women for his own use. Let’s continue with our reading of the Hadith:

“I drove them along until I brought them to Abu Bakr who bestowed that girl upon me as a prize. So we arrived in Medina. I had not yet disrobed her when the Messenger of Allah (pbuh) met me in the street and said: “Give me that girl.”

The words of Muhammad’s adopted son, “I had not yet disrobed her” reveal the sickening condition in Islam. Whenever the Muslim army conducted a raid, they always had the thirst for the succulent bodies of infidel women. Each woman captive serves as an opportunity for the pious to rape. And Muhammad was no different. In fact, he could not wait to satisfy his lust. He shamelessly ordered his son, “Give me that girl.” This is a typical scene from the glorious golden days of Islam. Sexual predators from prophet to foot soldiers. Shame, honor, virtue and self-respect are alien to the religion of Islam.

As one might conclude, Muhammad’s obvious approval of raping women captured in battle, and his own personal participation in it is of intense inconvenience to the Muslim apologists of our time. Try as they might to defend Muhammad’s actions, the overbearing evidences incriminate Muhammad at every turn. All the above verses from the Qur’an and Hadith prove that Muhammad allowed Muslims to do to female slaves what are clearly undeniable acts of rape. Muhammad and his men were allowed by the eternal laws of Allah to rape their slaves and captives. Rape is considered as a serious crime to all descent human beings but not to Allah and his Prophet. Religion is supposed to condemn crimes which are committed against another human being but that is not the case with the religion of Islam. Muslims must ask themselves, “How can Allah give laws that are criminal in nature?”

The entire Islamic moral universe devolves solely from the life and teachings of Muhammad. Everything that has been discussed up to now is not only history but also Sunnah (the example of the perfect pattern of action and morality practiced by Muhammad). All morality in Islam is patterned after the example of Muhammad. Everything that he did and said defines what is permitted or forbidden. Muhammad repeatedly sanctioned forced sex (rape) with infidel females after they were captured. The Hadith clearly reports that he got first choice of the women. So if Muhammad was involved in the rape of infidels, then rape is a virtue. It is not a sin because Muhammad did it. And he set the pattern for Muslims to follow for all eternity.

All these facts from Islamic sources themselves clearly demonstrate that Allah who sanctions rape in the Qur’an simply cannot be the true God. And Muhammad simply cannot be the prophet of the true God. Allah’s directive in the Qur’an is in direct violation of the divine Laws of the Almighty God, Jehovah. The teachings of Allah in the Qur’an also stand condemned by the divine Laws of Jehovah who stated centuries before the Qur’an was revealed:

Exodus 20:17: “You must not desire your neighbor’s wife.”

1 Thessalonians 4:3-5, 7: “For this is the will of God, your sanctification, that you should abstain from fornication. That every one of you should know how to get possession of his own wife in sanctification and honor: Not in the passion of lust, like the Gentiles that know not God… For God hath not called us unto uncleanness, but unto sanctification.”

Exodus 20:14: “Thou shall not commit adultery.”

Matthew 5:27-28: “You have heard that it was said to them: ‘Thou shalt not commit adultery.’ But I say to you, that whosoever shall look on a woman to lust after her, hath already committed adultery with her in his heart.”

These are the Laws of a Holy God. If Jehovah even forbids his worshipper to develop a covetous sexual craving for another person’s wife, do you think he will authorize his worshipper to rape her? Just think, would the true God inspire a verse sanctioning rape and adultery centuries after it is taught in the Bible that even looking at a woman in a lustful manner is immoral? We would rightfully expect the true God to maintain the same holy standard of morality. Thus, the Qur’an cannot be the Word of God. For a Christian man, there is no place for sex, let alone rape, outside the confinements of his marital union with a single wife.

Jesus also gave his followers the following divine command:

Matthew 22:39: “Thou shall love thy neighbor as thyself.”

Any religion that sanctions rape is both dangerous and destructive. Our mothers, sisters, wives and daughters are not safe as long as this abomination is allowed to exist. Perversion and lust knows no boundaries especially when it is religiously sanctified. Therefore, it is imperative to act and expose this evil cult before it consumes everything that is righteous, true and good. This religion grows and strives by committing evil.

Muslims consider Islam as the best and the perfect religion. So, how can you improve on something that is already perfect? Thus, Islam will always remain evil. This also means that if the situation changes and Muslims become stronger once again, they will resume their policy of enslavement and rape. The laws of Allah are written on stones – they are unchangeable. The danger lies in the fact that Islam is a violent and expansionist religion that seeks the destruction or subjugation of all other religions, especially Christianity. Violence against non-Muslims is and has always been an integral aspect of Islam. And the natural consequence of this destructive ideology is murder, enslavement and rape. Islam means Submission. The principle of submission could not be any clearer. By definition, a slave is the most submissive of all people. A slave will submit completely to her master. Islam leads to Jihad and jihad leads to Sexual Slavery and sexual slavery leads to Rape and rape leads to Submission and submission leads to Islam. The cycle of evil begins and ends with Islam.

Given below is a recent Fatwa (Islamic ruling) from a widely respected mufti.

ISLAMIC QUESTION & ANSWER, ONLINE WITH MUFTI EBRAHIM DESAI, SOUTH AFRICA, ASK THE IMAM:

“It may, superficially, appear distasteful to copulate with a woman who is not a man’s legal wife, but once Shariah makes something lawful, we have to accept it as lawful, whether it appeals to our taste, or not; and whether we know its underlying wisdom or not.”

We have come to the conclusion of our analysis on the subject concerning the sanction of rape in Islam. The evidences provided in this article are by no means exhaustive but are sufficient enough to assist sincere seekers of truth, both Muslims and non-Muslims to see the dangers of Islam. Women who are tempted to convert to this religion must stop and think before it is too late for them. They must realize that according to Allah it is “lawful and good” to rape women.

Surah 8:69: “But (now) enjoy what ye took in war, lawful and good.” (Yusuf Ali)

Not only does Allah grant permission for women to be captured and raped, but he also allows Muslims to enjoy raping these poor women in the presence of their husbands. Can a religion as debased as this originate with the true God? You be the judge.

[We went to visit the Imam, Ayatollah Ruhollah Musawi Khomeini. There were about forty of us who waited for the Imam and the Imam came in and was about ten meters away from where I was, and I saw the Imam. He delivered the Lecture to us for about half an hour, and it was nothing but the Quran, the man is like a computerized Quran. And the electric effect he had on everybody, his charisma, was amazing.
You just look at the man and tears come down your cheek. You just look at him and you get tears. I never saw a more handsome old man in my life, no picture, no video, no TV could do justice to this man, and the handsomest old man I ever saw in my life was this man.]

WHAT A HYPOCRITE!

Sunni-Shia Unity

A lecture by Shaykh Ahmad Deedat

The Following speech By Shaykh Ahmad Deedat, who is a world renowned scholar from South Africa was made following his trip to the Islamic Republic of Iran on 3 March , 1982.
(transcribed by Mostafa Mond)
INTRODUCTION
In the Holy Quran, Allah (SWT) says “It is he who has sent his apostle with guidance and the religion of truth so that he may make it prevail over all religions even though those who worship false Gods may detest it” (Quran 9:33). Even though the United States, Russia and all the superpowers may detest it. Allah’s promise is not conditional on the strength of the superpowers. In its widest sense the Islamic movement spans the entire ummah, in its narrowest it represents that part of the ummah which is most advanced in its struggle towards establishing Islam as a total way of life.
A few years ago one could not recognize a single leading edge in the Islamic movement. This was the bleak outlook which faced the ummah as history moved into the final decade of the 14th century Hijra. But the world was unaware of the Islamic movement in Iran. Iran under the ex-shah was beyond the pale of Islam. Iran was a blind spot. We were Sunni and our age old ignorance was deep and total, and thus when the Islamic revolution in Iran began to make headlines in early 1978. The bulk of Muslims, who called themselves Sunni, were caught unaware. The Shah’s propaganda had then blamed the Islamic masters. The western media, and the Muslim media manipulated by the west, and the alienated regimes of Muslim countries had then dismissed the events in Iran as insignificant. All of us were slow in recognizing the new reality in Iran. There has been a systematic attempt at smearing Islamic Iran. And the western media deliberately promoted false accounts of the events of the Islamic revolution led by Ayatollah Khomeini who was indeed the founder of the revolution, and the leader of the Islamic republic of Iran.
This campaign against Iran is nothing new. Right from the beginning vested interests have carried on an unending campaign against the Islamic revolution in Iran. this evening our guest speaker, Mr. Ahmad Deedat who is a distinguished scholar of Islam, who hardly needs any introduction to the public and who has just returned from his trip to Iran, will present to us his first hand account on Iran. I now call upon Mr. Ahmad Deedat to speak to you.(applause).
Shaykh Ahmad Deedat
I seek refuge in Allah from the accursed Satan, In the name of God the Beneficent the Merciful.
The Holy Quran says:
“And if you turn away (from Islam and the obedience of Allah), He will substitute you for some other people, and they will not be like you.” Quran 47:38
Mr. chairman and brothers: While we are looking skeptically of the miracle of a nation reborn. Allah’s inexorable decree is finding its fulfillment in the rise and fall of nations which is mentioned in the verse I have just read to you from Surah Muhammad. In the last section of the last verse Allah(swt) reminds us, and warns us that if ye turn back from your duties and responsibilities if you do not fulfill your obligations then he will replace you with another nation.
Our urdu speaking brethren use these words so beautifully when they describe some mishap that occurs in the community in talking about that other nation that can replace them. It is actually Quranic. And this really has been happening throughout history again and again. Allah (swt) first chose the Jews, the Bani Israel as he tells it in the holy Quran: “O children of Israel! call to mind My favor which I bestowed on you and that I preferred you to all other nations.”(Quran 2:47). That favor was that they should become the torchbearers of the knowledge of God to the world. This was the honor, this was the privilege that was at first given to the Jews But because they did not fulfil their end of the obligation, a Jew amongst the Jews Hadhrat Isa (A.S.) as recorded in the Christian gospels told them “That the kingdom of God shall be taken away from you and given to a nation bringing forth the fruits thereof.”(The Bible, Matthew 21:43). And that nation, we will happily own up is the Islamic ummah. It was taken away from the Jews and given to the Muslims. The Muslims then, among them who were the Arabs at first, were given by Allah (SWT)the privilege that they became the torchbearers of light and learning to the world , but when they relaxed and failed to bring forth the fruits, Allah(swt) replaced them with another nation. In history, we remember the Turks and Mongols destroyed the Muslim empire and when they accepted Islam they became the torchbearers of light and learning to the world.
As Iqbal beautifully describes this situation: “O’ you Muslims, you will not perish if Iran or the Arabs perish, that the spirit of the wine is not dependent on the nature of it’s container.” The container is our nations, our boundaries and the spirit of Islam is not dependent on our geographical boundaries or national limitations. So this is what Allah (swt) does again and again, he chose the Jews then he chose the Arabs then when they became lax he chose the Turks and when they became lax another people and so on and this is a continuous process. If you don’t do the job, Allah(swt) will chose another people who will. In the world today there are a thousand million Muslim, that is ,one billion we boast! And 90 percent of this one billion happens to be the Sunni branch. We have stopped delivering the goods so Allah(swt) chooses a nation that we have all been looking down upon. The Iranians! The Shias! History has been very unkind to our brethren in Iran that the shah happened to be the ruler, and his name happened to be Muhammad. Imagine, that this mans name happened to be Muhammad and he really wasn’t a believer. It’s hard for us to imagine today, but once you go to that country and you go into the details and find out what was going on. That this Iranian the shah it seems to be,that he was a foreigner. If Hitler conquered this land and oppressed them, then we could understand. If the Russians conquered the people, we can understand. But here is a man who is an Iranian, speaking Persian, whose name was Muhammad, and look at what he was stooping to. For sixteen years he had forbidden Jummah prayers. Sixteen years. We had been equating Iran with the shah and the shah with Iran. To us they were synonymous terms. But when you go into details we learn that the shah and the Iranian people were both apart. They were in reality foreigners to one another.
Now about this visit of mine to Iran and my impression. Let me begin with the place where I had the first fragrance of this Iranian brotherhood of ours and it happened to be in Rome. First I smelled it, and then some of my companions had smelled it in the Rome airport. We were waiting to get on the plane, and we had some problems with visas and one of our men was given the responsibility of overcoming these problems. So he goes to the Iran air office and he tells our problem to a young lady wearing full Islamic attire with her body well covered. It was Beautiful, Just beautiful to look at. And I mean that when you look at these people in this attire you see that they are beautiful people. So there was a lady in Rome and you brothers should have seen the way she handled these problems. And someone came to me and told me, man if you want to see a real Iranian Muslim girl you should come over and I went and some others went and we saw. And that was the first whiff we had of the Iranian ummah in Rome.
When we landed in Iran, we were taken to a five star hotel which was there before the revolution known as the Hilton hotel but is now known as Hotel Istiqlal. And we were taken around. to places of interest and I will relate to you some of the things we saw and I will try to describe the feelings one has. If I remember correctly, the first thing we visited was the Behesht Zahra cemetery. Behesht means paradise in Persian and Zahra is the title of Fatima Al-Zahra (AS) who was the daughter of Prophet Muhammad (saw). And Zahra means the radiant one. So it was called Radiant paradise. And before arriving in Iran, I had read about the Behesht Zahra cemetery. And I remember when Imam Khomeini had arrived in Tehran he made a trip to the cemetery. And I’m thinking why does one go to the cemetery? To make du’a? Yes. For the departed souls? Yes. And when you think of cemeteries here in South Africa you think of Brookstreet and Riverside. You cant imagine that this cemetery is square kilometers by square kilometers. You Just cant imagine. It is a big open ground where about a million or two million people can be accommodated. And people gathered here because it is the easiest place where people can release their emotional and spiritual baggage because there you have the martyrs. Their were 70,000 or so people who were martyred in this revolution and 100,000 maimed. Unarmed people with only the slogan “Allahu Akbar” as their weapons had toppled the mightiest military force in the Middle East. So we went to this cemetery. There were about a million people there. There were men and women and children and we were greatly inspired by the enthusiasm and the feeling of our brothers and sisters there. It was mid winter there, and the men and women and children were sitting on the cold ground for hours on end. In mid-winter on the ground with no carpets or chairs! A nation that could endure that discipline for hours on end, you can only imagine what destiny Allah (swt) has planned for them. A day or 2 later on my program I read Behesht Zahra cemetery, again. The first time we went for a lecture, but we had seen the graves people reciting poems of sorrow and reciting dua’ and I thought this second visit would be redundant. Why should one go a second time? I’ve seen what a cemetery is. But all my companions were going and I thought if everyone else was going, it wouldn’t be good for me to stay in the hotel relaxing when all my companions are going in these buses to a cemetery. But I went and I became very happy. And the second time I went it was a Thursday afternoon and Thursdays in Iran is like Saturdays for us. And tens of thousands of people were in the cemetery. This was a custom. It was like Eid. Tens of thousands are there, for what else, but to charge their spiritual batteries. It was a constant reminder to not forget. “My son gave his life for Islam” or “my father gave is life for Islam” that they gave their life for Islam. With that kind of system, Every Thursday is a spiritual injection and reminder that they are willing to give their life for Islam.
There was a town hall that accommodated 16,000 people, compared to the biggest town hall in South Africa which is the Good Hope Center in Capetown for 8,000. This was built by the shah to boast his own “Aryan myth”. He was boasting not only that he was the shahanshah or king of kings, but also that he was the aryamehr, light of the Aryans. What is this Aryan sickness? Remember Hitler bragging about being Aryan because the Germans are Aryans. And the Hindus boasting we are Aryans. If my people, the Gujarati people, weren’t Muslims we’d be boasting about being Aryans as well. The ex shah claimed to be the light of Aryans and he built this monument as a tribute. He built another monument spending millions to commemorate his ancestor Cyrus the great, a pagan, a mushrik and squandering the wealth of this nation for this project. In 1984 he was supposed to have the world Olympics in Tehran to boost his ego even further. In this town hall we saw athletics, gymnastics, acrobatics. Unfortunately we Muslims here in South Africa are like jellyfish, that is we have made ourselves into jellyfish. Our young men do not participate in that kind of activity. Who here does athletics, gymnastics, acrobatics we do not do that here. It’s not for us. Who does jogging, You know the young people here, when I meet them I shake hands with them and they are like jellyfish. Almost every young man you meet in Iran appears to be an athlete. They are doing sports on a world standard and it makes one feel so happy because there they are not projecting Iran. They are not talking about Iran “we are Iranians, we are Aryans” instead they are talking about Islam, about Islam, about Islam. There was not one semi-naked girl, not a single girl who was half naked there. If the shah had his way, if he was alive and organized it, there would have been semi-naked girls for everyone to stare at and feast upon.
In Iran everything is Islamic to strengthen the morality of the people, boosting the men and women by the thousands. We were thrilled, we were thrilled to see our children, we felt as if theses were our children, our own brothers and sisters, we were really thrilled. We saw these as things that our children can do. Then we went through a military parade with different groups of Iranian men and there was no shortage of man power. You know, some people want to go and help our Iranian brethren. Alhamdulilah there is no shortage of man power they only want the tools, and the weapons. If the Iranians had the military weapons that the Israelis had, the whole of the middle-east would be free from every kind foreign intervention in no time. This is a nation that can do it. The spirit is there, the spirit of Jihad is there in each and every man and woman in the nation. It seems that the whole nation is involved in promoting Islam. We are talking about 20 million people that they can put into the field. If they had the weapons and the materials, every man woman and child would can go and do jihad.
Then we visited the Iraqi prisoners of war. As you know when this war started Iraq attacked Iran. The whole country was in turmoil. Iraq felt that the Jews did it to the Arabs in 6 days, then they will do it to the Iranians in 3 days and the whole world thought that in one weeks time, Iran would crumble to pieces. And do you know how long it has been now? It’s been a year and a half, and even more. And in the beginning there were twenty to one odds against them in men and materials and the Iranians turned the tables and brought the odds to 3 to one still against them. And they were able to push them back. They recaptured all their land and a hill that was named Allahu Akbar. Before I went to Iran Dr . Kalim Siddiqui from the UK jokingly remarked that “you guys have half a chance of becoming martyrs (shahid)..” It was a joke and it nearly became true. While we were coming out of a city on the war front there was a field of tanks. And our young men came out of the buses and started to climb onto the tanks taking pictures to show people back home. Then one of the tanks in the courtyard came out for a training demonstration on how it works and suddenly we hear gunfire and in the distance we saw smoke coming from a few places and some of our young men got scared and started hiding behind bushes, and it turns out that we were under attack from the Iraqis. And there were bombs exploding all around us and Allah (swt) saved us. And remember Khaled had said that was half a chance that we would become martyrs, well it almost became a full chance. (laughter).
We visited those wounded in the war and no one was complaining about what had happened to them. One man had his leg amputated, and there were no tears, I never saw a single tear from anyone, and they were asking if it was possible to go back to the front. Their regrets were not about their injuries but why they can’t go back to the front to fight and become shahid, this is the ambition of each and every Muslim there. When we visited the prisoners of war the Iranians had captured 7000 prisoners of war and they looked healthy, well clothed, well fed. One of my friends was interested in finding out what the Iraqi prisoners felt about their condition first hand. And anyone he asked said that they were being looked after very well. Then I had an idea. Some were here for over a year and others for a few months and I was wondering how many people had committed suicide. And I asked each group of the prisoners of war and asked each group how many people committed suicide. They said not one. I then asked the next group and so on. Not one single person committed suicide amongst the 7800 prisoners of war. And if we look at our so called civilized western country of South Africa, 46 people committed suicide in our prisons this year alone and they are well fed well clothed have their own cells and 46 committed suicide so far. And if people are not well treated some are going to want to find an easy way out but there was not one single person who committed suicide amongst the 7800 prisoners of war.
We went to visit the Imam, Ayatollah Ruhollah Musawi Khomeini. There were about forty of us who waited for the Imam and the Imam came in and was about ten meters away from where I was, and I saw the Imam. He delivered the Lecture to us for about half an hour, and it was nothing but the Quran, the man is like a computerized Quran. And the electric effect he had on everybody, his charisma, was amazing.
You just look at the man and tears come down your cheek. You just look at him and you get tears. I never saw a more handsome old man in my life, no picture, no video, no TV could do justice to this man, and the handsomest old man I ever saw in my life was this man. There is something unique to his name, too. First he is called Imam Khomeini. The word Imam is to us a every cheap word. Wherever we go somewhere we ask who is the Imam of the Masjid here. To the Shia there is only one Imam in the world and he is the Twelfth Imam, they believe in the concept of Imamate and that the Imam is the spiritual leader of the ummah. And the first Imam according to the school of Imamate is Hazrat Ali(RA). Then comes Imam Hassan who is the second Imam, Imam Hussein the third Imam all the way until the twelve Imam, Imam Mohammad who disappeared at the age of 5 and they are expecting his return. They use the term “occultation” something like a spiritual hibernation like the Ashab Al-cahf. And that he is expected to come back and he is the only one in the world who can be called Imam. Most of their scholars are called mullah, and Ayatollah means Allamah. And Ayatollah Khomeini is called Imam out of respect but they are waiting for the real Imam to come.
Ruhollah is the name his father gave him and do you know what it means? Ruhollah means the ‘word of God’ and this is the title of Hazrat Isa(as) in the Quran. Then he is Ayatollah which is another title of Hazrat Isa(as) in the Quran.
Al-Musawi is from the family Musa and from the city of Khomein which is where his last name Khomeini comes from. …(break in audio at 41: 05 seconds). But they are waiting for the Mahdi, and not Khomeini. They want to clean the stables and make preparations for the Mahdi to come. In the Sunni world we are also waiting for the Mahdi to come but we want him to clean the stables for us, make us masters of the world and to make us sit on the thrones. The Sunni world is just passively waiting. Until then we can carry on with all our petty little squabbles, whatever we are carrying on now. And it is only the Imam Mahdi which can clean the world for us. This is the Sunni line of thinking. Khomeini on the other hand tells his followers that we must help prepare the way so that when he does come everything is already set up for him to act on. While we, the Sunni world are waiting for Imam Mahdi to pull the chestnut out of the fire for us, the Shias are preparing the world for his arrival.
You know there were many people with us from all over the world. And I found types and types and types of sick people, a mental sickness that is. I came across an alim from Pakistan Mauna Sahib and he thought that there was something wrong with our Shia brothers. You see in Iran when someone is lecturing and the name Khomeini is mentioned people stop and everyone says durood on the Prophet(S) three times. But when the name Mohammad is mentioned they send durood once. And this alim from Pakistan says “look at these people just look at them. What kind of Muslims are these people. When the name Mohammad is mentioned they send durood on the Prophet(s) once but when the name Khomeini is mentioned they send Durood on KHOMEINI three times.”
I said ” What do they say, what do they say in this so called ‘durood on Khomeini’. ”
He said: Peace be upon Mohammad and the family of Mohammad.
I said “Who is Mohammad? Khomeini? Who named Khomeini as Mohammad? Their durood is on Prophet Mohammad(s) and you say it is on Khomeini.”
You know it’s a sickness. There are many learned men but their minds are so prejudiced. They are just looking for faults. [1]
Another example is that the Shia brothers when they make salat, they have a piece of clay (turbah) that they do sajjdah on. And he says “see what they are doing here. This is shirk. They are worshipping a piece of clay. “I said why don’t you ask them why they place their foreheads on a piece of clay and learn the logic behind this. You see, the first time I experienced this was in Washington D.C., the Iranian students there had invited me to give a lecture there at the university where they were studying in America. At that time, it was time for Isha and we made salat. And everyone was given a piece of clay. I at the time thought it was so funny, so I put it aside and I made my salat with the Iranian students. And after salat I wanted to know about this and I asked them. Why do you carry this clay tablet everywhere you go in your pocket. They said “we are supposed to do sujood on Allah’s earth with our foreheads touching the earth. We say “subhanna rabia Allah” three times with our foreheads touching the earth.” So the Shia want to actually touch the earth with their foreheads and not a manmade carpet. They want to be true to the expression of praying with the forehead actually touching Allah’s earth. You see they don’t worship the clay tablet as many wrongly think. And this is always something that we Sunnis are always making fun of and mock the Shia, but on my way out from Tehran across the plane in the aisle were two Shias and when prayer time came one of them took his clay tablet out of his pocket and, Allahu Akbar, performed salat right there on the plane in his seat, and when he finished he gave this to his neighbor and he performed salat. And this may seem like a joke to us. Isn’t it? And there were dozens of Sunnis on the plane and out of those dozens of Sunnis only one young man did the salat, and I tell you that young man wasn’t me. But we are laughing at the other Guy. He is sitting there and doing something better than we are and we make fun of them and sit in judgement. He may not be as polished and refined as we are in South Africa. You know we Muslims in South Africa are very polished and refined in our salat. The Arabs are no match for us, the Iranians are no match for us, the Americans bilalans, the Negroes they are no match to us. With the Arabs you are bowing down in ruku and the guy next to you pushes you aside to make space.(laughter) Who knows brothers, maybe it is valid, we don’t know. You know, between the four Sunni mazhabs the Hanafi, Hanbali, Maliki and Shafei there are over two hundred differences in salat alone. Did you know that? Two hundred. But we take it for granted. The Shafei says amin loudly and we say it silently, they say bismillah loudly we say it silently and there is there is no problem. As a child my father would repeat the famous formula that he in turn learned from his father. : “all the mazhabs are equally valid and the truth for them is in the hadith and the Quran.” And so we accept it. When it comes to the Shafei, Hanbali, Hanafi and Maliki we are tolerant but when it comes to the Shia you see he is not in the formula that we are taught as a child, so what ever little idiosyncrasies there exists between us and them we cant tolerate and reject we say that he is out because we are programmed to believe in only the four. But we accept the idiosyncrasies between the four.
I say why can’t you accept the Shia brothers as a fifth madhab. And the astonishing thing is that he is telling you that he wants to be one with you. He is not talking about being Shia. He is shouting “there is no Sunni nor Shia there is one thing, Islam.” But we say to them “no you are different you are Shia.” This attitude is a sickness of the devil. He wants to divide us. Can you imagine we Sunnis are 90% of the Muslim world and the ten percent who are Shias want to be partners and brothers with you in faith and the 90% are terrified? I can’t understand why should you the 90% be so terrified. They should be the ones terrified. And if you just knew the feelings that they have for you. During Jummah prayers in Iran, there are a million people. And you should see the way they look at you when you pass by, they recognize that you are a foreigner and not one of them and tears start rolling down their cheeks. This is the feeling that they have for you, but you say no, you want to keep them out, afraid that they will absorb you. You can only be absorbed if there is something better than what you have. I don’t know, maybe some of you think I am a Shia, but I’m still with you all here. What is all this Shia-Sunni tensions? It is all politics. These antagonisms we have are all politics now. If a Sunni brother somewhere does something wrong you say oh the individual is not being very Islamic, he is a kaffir, But if a Shia does something wrong you want to condemn the whole Shia community, the whole nation of millions, and say they are all rubbish just because one Shias actions are not very Islamic. At the same time where we look the other way if one of your relatives does something serious because he is your father or your uncle. One group of Sunnis says to another “you are not a Muslim” another group of Sunnis says “you are not a Muslim you are a kaffir” look that’s among us, and we fight among ourselves. And some of us do funny things.
I met one brother who told me when you go to Newcastle go visit Mr. So and so and inshallah everything will be taken care of for you. So I went to the man and exactly as I was told he took me home for lunch and when I’m sitting at the table I see on the wall ‘burat’ you know what burat is? A donkey like animal with the face of a woman its supposed to provide electrical force. I told him this is not right. Allah(swt) created electrical force, you can not create it with a statue of a donkey with a woman’s face. Oh and he was so upset. But he’s a Sunni, he was a brother and is still my brother. This Sunni-Shia tensions is the work of the devil to divide us.
Let me say something about Iran. What I found was that everything is islamically oriented. The whole nation is geared towards Islam. And they are talking about nothing but the Quran. I have never had a single experience with an Iranian when the man contradicted me when I’m talking about the Quran. Whereas our Arab brethren again and again you quote them the Quran and they try to contradict you with the Quran. They are Arabs, they are supposed to know the Quran better than us, but the Iranians seem to be on the wavelength of the Quran. Everything he is doing everything he is thinking about is the Quran. You remember Tabas[2] when the American people wanted to free the hostages. The mightiest most technologically advanced nation on earth, a nation that can land a man on the moon and bring him back, a nation which tells you which part of the moon they will land and bring them back, they send mars and Jupiter probes. A nation that warned Pakistan about the tidal wave tragedy and they didn’t heed the warning. They warned the Israelis in 1973 that the Arabs were on the move, they didn’t heed the warning. That nation couldn’t land in Iran. Imagine they went there with their helicopters and crashed them selves and got themselves killed. Imagine. A nation that lands on the moon and comes back can’t land in Iran. And the Iranian people were not in any position to do anything to them. The Americans could have gone and done what they wanted to do. I went and saw the American embassy and you think that its just a big building, but man its acres and acres right in the center of Tehran. They could have easily gone in and gotten these people out, even if they lost a few men. They could have achieved their goals. It was very well planned. But you know what happened? Fiasco, retreat failure, the Imam Khomeini is told what has happened. He doesn’t say Subhananla, he doesn’t say Alhamdulilah, you know what he said. He quotes the Quran : “Have you not considered how your Lord dealt with the companions of the elephant?” 105:1 These are the words that came out of him. I tell you he is a Quranic computer.
You know what they call those huge helicopters? Jumbo helicopters, and those big planes are called jumbo planes. You know what jumbo means in Swahili, Elephant. It’s a Swahili word. That’s where they got the name. So these elephant sized helicopters go and the Imam says: “Have you not considered how your Lord dealt with the possessors of the elephant? Did He not cause their war to end in confusion,” Quran 105:1-2
But we are so skeptical, the Muslim world has become so skeptical we don’t believe in the Quran anymore. You don’t really believe in the Quran, for most people it is all for entertainment, for the good spiritual feelings that you get when reciting the Holy Quran. But the directives that Allah(swt) gives, nobody seems to care. May Allah (swt) make these brothers of ours, the torchbearers and light of learning today to the Muslim world. And here is a nation geared to do the Job. When you look at them the earnestness that is in them, a nation that is not afraid, when you look at them with the enthusiasm they have. They are not afraid to say “marg bar amrika” death to America.. Then say “marg bar shuravi ” death to USSR. Imagine that! (laughter from the audience). And death to Israel.” Can you imagine a nation doing that and not in the least afraid. This is not the Islamic spirit that is in us here, but the Iranians are all heart and mind. They don’t say “this is an Iranian revolution “or “we are Iranians”. They are talking about Islam, an Islamic Revolution. This is not an Iranian revolution but that this is an Islamic revolution. It’s a revolution for Islam and little wonder why the nations of the world can’t stomach it because it is Islam that they can’t stomach. So my dear brothers and sisters I have taken so much of your valuable time already. And with these words I take leave of you to sit down and to take your Questions.
[1] ” O ye who believe! if any from among you turn back from his Faith, soon will Allah produce a people whom He will love as they will love Him,- lowly with the believers, mighty against the rejecters, fighting in the way of Allah, and never afraid of the reproaches of such as FIND FAULT. That is the grace of Allah, which He will bestow on whom He pleaseth. And Allah encompasseth all, and He knoweth all things.” Quran 5:54

ALLAH & MOHAMMED SANCTIONED THE RAPE OF FEMALE CAPTIVES:

RAPE JIHAD:

Sahih Muslim Book 08. N 3371Marriage

Chapter: Al-Azl (incomplete sexual intercourse): Coitus Interruptus.

Abu Sirma said to Abu Sa’id al Khadri (Allah he pleased with him): O Abu Sa’id, did you hear Allah’s Messenger (May peace be upon him) mentioning al-’azl? He said: Yes, and added: We went out with Allah’s Messenger (May peace be upon him) on the expedition to the Bi’l-Mustaliq and took captive some excellent Arab women;

and we desired them, for we were suffering from the absence of our wives, (but at the same time) we also desired ransom for them.
So we decided to have sexual intercourse with them but by observing ‘azl (Withdrawing the male sexual organ before emission of semen to avoid conception). But we said: We are doing an act whereas Allah’s Messenger is amongst us; why not ask him?

So we asked Allah’s Messenger (May peace be upon him), and he said: It does not matter if you do not do it, for every soul that is to be born up to the Day of Resurrection will be born.

REMEMBER:

ISLAM TEACHES THAT RAPE IS ORDAINED OF GOD

ALLAH & MOHAMMED SANCTIONED RAPE

Qur’an, Hadith and Scholars:Al-’Azl
Al-’Azl, (العزل) also known as coitus interruptus, is the practice of having sexual intercourse with a woman but withdrawing the penis before ejaculation. Apparently al-’Azl with female captives and slaves was a pretty important topic for Muhammad and his companions as evidenced by the abundance of Hadith material on the subject.
Practiced during Muhammad’s lifetime
Narrated Jabir: We used to practice coitus interruptus during the lifetime of Allah’s Apostle .
Sahih Bukhari 7:62:135
Narrated Jabir: We used to practice coitus interrupt us while the Quran was being revealed. Jabir added: We used to practice coitus interruptus during the lifetime of Allah’s Apostle while the Quran was being Revealed.
Sahih Bukhari 7:62:136
When RAPING your captive, it’s better if you do not pull out at the end
THIS IS ISLAM

Narrated Abu Said Al-Khudri: that while he was sitting with Allah’s Apostle he said, “O Allah’s Apostle! We get female captives as our share of booty, and we are interested in their prices, what is your opinion about coitus interruptus(RAPE WITHOUT PREGNANCY)?” The Prophet said, “Do you really do that? It is better for you not to PULL OUT. No soul that which Allah has destined to exist, but will surely come into existence.”

Sahih Bukhari 3:34:432

Abu Said said, “We went with Allah’s Apostle, in the Ghazwa of Barli Al-Mustaliq and we captured some of the ‘Arabs as captives, and the long separation from our wives was pressing us hard and we wanted to practice coitus interruptus. We asked Allah’s Apostle (whether it was permissible). He said, “It is better for you not to do so. No soul, (that which Allah has) destined to exist, up to the Day of Resurrection, but will definitely come, into existence.”
Sahih Bukhari 3:46:718

We went out with Allah’s Apostle for the Ghazwa of Banu Al-Mustaliq and we received captives from among the Arab captives and we desired women and celibacy became hard on us and we loved to do coitus interruptus. ………
We asked (him) about it and he said, “It is better for you not to PULL OUT, for if any soul (till the Day of Resurrection) is predestined to exist, it will exist.”
Sahih Bukhari 5:59:459

Narrated Abu Said Al-Khudri: That during the battle with Bani Al-Mustaliq they (Muslims) captured females and wanted sexual relation with them without impregnating them. So they asked the Prophet about coitus interruptus. He said, “It is better that you leave it in, for Allah has written whom He is going to create till the Day of Resurrection.” Qaza’a said, “I heard Abu Sa’id saying that the Prophet said, ‘No soul is ordained to be created but Allah will create it.”
Sahih Bukhari 9:93:506

RAPE JIHAD
Narrated Abu Said Al-Khudri: We got female captives in the war booty and we used to do coitus interruptus with them. So we asked Allah’s Apostle about it and he said, “Do you really do that?” repeating the question thrice, “There is no soul that is destined to exist but will come into existence, till the Day of Resurrection.”
Sahih Bukhari 7:62:137

THE REASON WHY THERE ARE FEW VIRGINS LEFT!

Narrated Abu Said Al-Khudri: That while he was sitting with the Prophet a man from the Ansar came and said, “O Allah’s Apostle! We get slave girls from the war captives and we love property; what do you think about coitus interruptus?” Allah’s Apostle said, “Do you do that? It is better for you not to pull out, for there is no soul which Allah has ordained to come into existence but will be created.”
Sahih Bukhari 8:77:600
Abu Sirma said to Abu Sa’id al Khadri (Allah he pleased with him): O Abu Sa’id, did you hear Allah’s Messenger (may peace be upon him) mentioning al-’azl? He said: Yes, and added: We went out with Allah’s Messenger (may peace be upon him) on the expedition to the Bi’l-Mustaliq and took captive some excellent Arab women; and we desired them, for we were suffering from the absence of our wives, (but at the same time) we also desired ransom for them. So we decided to have sexual intercourse with them but by observing ‘azl (Withdrawing the male sexual organ before emission of semen to avoid conception). But we said: We are doing an act whereas Allah’s Messenger is amongst us; why not ask him? So we asked Allah’s Messenger (may peace be upon him), and he said: It does not matter if you do not do it, for every soul that is to be born up to the Day of Resurrection will be born.
Sahih Muslim 8:3371, See also: Sahih Muslim 8:3372
Yahya related to me from Malik from Rabia ibn Abi Abd ar-Rahman from Muhammad ibn Yahya ibn Habban that Ibn Muhayriz said, “I went into the mosque and saw Abu Said al-Khudri and so I sat by him and asked him about coitus interruptus. Abu Said al-Khudri said, ‘We went out with the Messenger of Allah, may Allah bless him and grant him peace, on the expedition to the Banu al-Mustaliq. We took some Arabs prisoner, and we desired the women as celibacy was hard for us. We wanted the ransom, so we wanted to practise coitus interruptus. We said, ‘Shall we practise coitus interruptus while the Messenger of Allah, may Allah bless him and grant him peace, is among us before we ask him?’ We asked him about that and he said, ‘You don’t have to not do it. There is no self which is to come into existence up to the Day of Rising but that it will come into existence.’ ”
Al-Muwatta 29 32.95b
It’s okay to practice ‘azl when having sex with your slave-girl
Narrated AbuSa’id al-Khudri: A man said: Apostle of Allah, I have a slave-girl and I withdraw the penis from her (while having intercourse), and I dislike that she becomes pregnant. I intend (by intercourse) what the men intend by it. The Jews say that withdrawing the penis (azl) is burying the living girls on a small scale. He (the Prophet) said: The Jews told a lie. If Allah intends to create it, you cannot turn it away.
Abu Dawud 11:2166
Jabir (Allah be pleased with him) reported that a man came to Allah’s Messenger (may peace be upon him) and said: I have a slave-girl who is our servant and she carries water for us and I have intercourse with her, but I do not want her to conceive. He said: Practise ‘azl, if you so like, but what is decreed for her will come to her. The person stayed back (for some time) and then came and said: The girl has become pregnant, whereupon he said: I told you what was decreed for her would come to her.
Sahih Muslim 8:3383
Your slave-girl is your field, so water it or leave it thirsty if you want
Yahya related to me from Malik from Damra ibn Said al-Mazini from al-Hajjaj ibn Amr ibn Ghaziya that he was sitting with Zayd ibn Thabit when Ibn Fahd came to him. He was from the Yemen. He said, “Abu Said! I have slave-girls. None of the wives in my keep are more pleasing to me than them, and not all of them please me so much that I want a child by them, shall I then practise coitus interruptus?” Zayd ibn Thabit said, “Give an opinion, Hajjaj!” “I said, ‘May Allah forgive you! We sit with you in order to learn from you!’ He said, ‘Give an opinion! ‘I said, ‘She is your field, if you wish, water it, and if you wish, leave it thirsty. I heard that from Zayd.’ Zayd said, ‘He has spoken the truth.’ ”
Al-Muwatta 29 32.99b
“You don’t need your slave-girl’s permission to practice ‘azl with her.”
Yahya related to me from Malik from Humayd ibn Qays al-Makki that a man called Dhafif said that Ibn Abbas was asked about coitus interruptus. He called a slave-girl of his and said, “Tell them.” She was embarrassed. He said, “It is alright, and I do it myself.” Malik said, “A man does not practise coitus interruptus with a free woman unless she gives her permission. There is no harm in practising coitus interruptus with a slave-girl without her permission. Someone who has someone else’s slave-girl as a wife, does not practise coitus interruptus with her unless her people give him permission.”
Al-Muwatta 29 32.100b
Additional Hadith about ‘azl
Sahih Muslim
Sa’d b. Abu Waqqas (Allah be pleased with him) reported that a person came to Allah’s Messenger (may peace be upon him) and said: I do ‘azi with my wife. Thereupon Allah’s Messenger (may peace be upon him) said: Why do you do that? The person said: I fear harm to her child or her children. Thereupon Allah’s Messenger (way peace be upon him) said: If that were harmful it would harm the Persians and the Greeks.
Sahih Muslim 8:3394
Abu Sa’id al-Khudri (Allah be pleased with him) reported: We took women captives, and we wanted to do ‘azl with them. We then asked Allah’s Messenger (may peace be upon him) about it, and he said to us: Verily you do it, verily you do it, verily you do it, but the soul which has to be born until the Day of judgment must be born.
Sahih Muslim 8:3373
Abu Sa’id al-Khudri (Allah be pleased with him) (was asked if he had heard it himself), to which he said: Yes. (I heard) Allah’s Apostle (may peace be upon him) as saying: There is no harm if you do not practise it, for it (the birth of the child) is something ordained (by Allah).
Sahih Muslim 8:3374, See also: Sahih Muslim 8:3375
Abu Sa’id al-Khudri (Allah be pleased with him) reported that Allah’s Apostle (may peace be upon him) was asked about ‘azl, whereupon he said: There is no harm if you do not do that, for it (the birth of the child) is something ordained. Muhammad (one of the narrators) said: (The words) La ‘alaykum (there is no harm) implies its Prohibition.
Sahih Muslim 8:3376
Abu Sa’id al-Khudri (Allah be pleased with him) reported that mention was made of ‘azl in the presence of Allah’s Apostle (may peace be upon him) whereupon he said: Why do you practise it? They said: There is a man whose wife has to suckle the child, and if that person has a sexual intercourse with her (she may conceive) which he does not like, and there is another person who has a slave-girl and he has a sexual intercourse with her, but he does not like her to have conception so that she may not become Umm Walad, whereupon he (the Holy Prophet) said: There is no harm if you do not do that, for that (the birth of the child) is something pre- ordained. Ibn ‘Aun said: I made a mention of this hadith to Hasan, and he said: By Allah, (it seems) as if there is upbraiding in it (for ‘azl).
Sahih Muslim 8:3377, See also: Sahih Muslim 8:3378 and Sahih Muslim 8:3379
Abu Sa’id al-Khudri (Allah be pleased with him) reported: Mention was made about al-’azl in the presence of Allah’s Messenger (may peace be upon him), whereupon he said: Why any one of you practises it? (He did not say: One of you should not do it), for there is no created soul, whose creator is not Allah.
Sahih Muslim 8:3380
Abu Sa’id al-Khudri (Allah be pleased with him) reported that Allah’s Messenger (may peace be upon him) was asked about ‘azl, whereupon he said: The child does not come from all the liquid (sermen) and when Allah intends to create anything nothing can prevent it (from coming into existence).
Sahih Muslim 8:3381, See also: Sahih Muslim 8:3382
Jabir b. ‘Abdullah (Allah be pleased with them) reported that a person asked Allah’s Apostle (may peace be upon him) saying: I have a slave-girl and I practise ‘azl with her, whereupon Allah’s Messenger (may peace be upon him) said: This cannot prevent that which Allah has decreed. The person then came (after some time) and said: Messenger of Allah, the slave-girl about whom I talked to you has conceived, whereupon Allah’s Messeuger (may peace be upon him) said: I am the servant of Allah and His Messenger.
Sahih Muslim 8:3384
Al-Muwatta
Yahya related to me from Malik from Abu’n-Nadr, the mawla of Umar ibn Ubaydullah from Amir ibn Sad ibn Abi Waqqas from his father that he used to practise coitus interruptus.
Al-Muwatta 29 32.96b
Yahya related to me from Malik from Abu’n-Nadr, the mawla of Umar ibn Ubaydullah from Ibn Aflah, the mawla of Abu Ayyub al-Ansari from an umm walad of Abu Ayyubal-Ansari that he practised coitus interruptus.
Al-Muwatta 29 32.97b
Yahya related to me from Malik from Nafi that Abdullah ibn Umar did not practise coitus interruptus and thought that it was disapproved.
Al-Muwatta 29 32.98b
Yahya said that Malik related from Ibn Shihab from Salim ibn Abdullah ibn Umar from his father that Umar ibn al-Khattab said, “What’s the matter with men who have intercourse with their slave-girls and then dismiss them? No slave-girl comes to me whose master confesses that he has had intercourse with her but that I connect her child to him, whether or not he has practised coitus interruptus or stopped having intercourse with her.”
Al-Muwatta 36 23.24b
Malik related to me from Nafi that Safiyya bint Abi Ubayd informed him that Umar ibn al-Khattab said, “What is the matter with men who have intercourse with their slave-girls and then leave them to go? No slave-girl comes to me whose master confesses that he has had intercourse with her but that I connect her child to him, whether or not he has practised coitus interruptus or left off from intercourse with her.” Yahya said that he heard Malik say, “What is done in our community about an umm walad who commits a crime is that her master is liable for what she has done up to her value. He does not have to surrender her, and he cannot be made to bear more than her value for her crime.”
Al-Muwatta 36 23.25b

Then I came to their camping place to find no call maker of them, nor one who would respond to the call. So I intended to go to the place where I used to stay, thinking that they would miss me and come back to me (in my search). While I was sitting in my resting place, I was overwhelmed by sleep and slept. Safwan bin Al-Muattal As-Sulami Adh-Dhakwani was behind the army. When he reached my place in the morning, he saw the figure of a sleeping person and he recognized me on seeing me as he had seen me before the order of compulsory veiling (was prescribed). So I woke up when he recited Istirja’ (i.e. “Inna lillahi wa inna llaihi raji’un”) as soon as he recognized me. I veiled my face with my head cover at once, and by Allah, we did not speak a single word, and I did not hear him saying any word besides his Istirja’. He dismounted from his camel and made it kneel down, putting his leg on its front legs and then I got up and rode on it. Then he set out leading the camel that was carrying me till we overtook the army in the extreme heat of midday while they were at a halt (taking a rest). (Because of the event) some people brought destruction upon themselves and the one who spread the Ifk (i.e. slander) more, was ‘Abdullah bin Ubai Ibn Salul.”

(Urwa said, “The people propagated the slander and talked about it in his (i.e. ‘Abdullah’s) presence and he confirmed it and listened to it and asked about it to let it prevail.” Urwa also added, “None was mentioned as members of the slanderous group besides (‘Abdullah) except Hassan bin Thabit and Mistah bin Uthatha and Hamna bint Jahsh along with others about whom I have no knowledge, but they were a group as Allah said. It is said that the one who carried most of the slander was ‘Abdullah bin Ubai bin Salul.” Urwa added, “‘Aisha disliked to have Hassan abused in her presence and she used to say, ‘It was he who said: My father and his (i.e. my father’s) father and my honor are all for the protection of Muhammad’s honor from you.”).

‘Aisha added, “After we returned to Medina, I became ill for a month. The people were propagating the forged statements of the slanderers while I was unaware of anything of all that, but I felt that in my present ailment, I was not receiving the same kindness from Allah’s Apostle as I used to receive when I got sick. (But now) Allah’s Apostle would only come, greet me and say,’ How is that (lady)?’ and leave. That roused my doubts, but I did not discover the evil (i.e. slander) till I went out after my convalescence, I went out with Um Mistah to Al-Manasi’ where we used to answer the call of nature and we used not to go out (to answer the call of nature) except at night, and that was before we had latrines near our houses. And this habit of our concerning evacuating the bowels, was similar to the habits of the old ‘Arabs living in the deserts, for it would be troublesome for us to take latrines near our houses. So I and Um Mistah who was the daughter of Abu Ruhm bin Al-Muttalib bin Abd Manaf, whose mother was the daughter of Sakhr bin ‘Amir and the aunt of Abu Bakr As-Siddiq and whose son was Mistah bin Uthatha bin ‘Abbas bin Al-Muttalib, went out. I and Um Mistah returned to my house after we finished answering the call of nature. Um Mistah stumbled by getting her foot entangled in her covering sheet and on that she said, ‘Let Mistah be ruined!’ I said, ‘What a hard word you have said. Do you abuse a man who took part in the battle of Badr?’ On that she said, ‘O you Hantah! Didn’t you hear what he (i.e. Mistah) said? ‘I said, ‘What did he say?’
Then she told me the slander of the people of Ifk. So my ailment was aggravated, and when I reached my home, Allah’s Apostle came to me, and after greeting me, said, ‘How is that (lady)?’ I said, ‘Will you allow me to go to my parents?’ as I wanted to be sure about the news through them. Allah’s Apostle allowed me (and I went to my parents) and asked my mother, ‘O mother! What are the people talking about?’ She said, ‘O my daughter! Don’t worry, for scarcely is there a charming woman who is loved by her husband and whose husband has other wives besides herself that they (i.e. women) would find faults with her.’ I said, ‘Subhan-Allah! (I testify the uniqueness of Allah). Are the people really talking in this way?’ I kept on weeping that night till dawn I could neither stop weeping nor sleep then in the morning again, I kept on weeping. When the Divine Inspiration was delayed.

Allah’s Apostle called ‘Ali bin Abi Talib and Usama bin Zaid to ask and consult them about divorcing me. Usama bin Zaid said what he knew of my innocence, and the respect he preserved in himself for me. Usama said, ‘(O Allah’s Apostle!) She is your wife and we do not know anything except good about her.’ ‘Ali bin Abi Talib said, ‘O Allah’s Apostle! Allah does not put you in difficulty and there are plenty of women other than she, yet, ask the maid-servant who will tell you the truth.’ On that Allah’s Apostle called Barira (i.e. the maid-servant) and said, ‘O Barira! Did you ever see anything which aroused your suspicion?’ Barira said to him, ‘By Him Who has sent you with the Truth. I have never seen anything in her (i.e. Aisha) which I would conceal, except that she is a young girl who sleeps leaving the dough of her family exposed so that the domestic goats come and eat it.’

So, on that day, Allah’s Apostle got up on the pulpit and complained about ‘Abdullah bin Ubai (bin Salul) before his companions, saying, ‘O you Muslims! Who will relieve me from that man who has hurt me with his evil statement about my family? By Allah, I know nothing except good about my family and they have blamed a man about whom I know nothing except good and he used never to enter my home except with me.’ Sad bin Mu’adh the brother of Banu ‘Abd Al-Ashhal got up and said, ‘O Allah’s Apostle! I will relieve you from him; if he is from the tribe of Al-Aus, then I will chop his head off, and if he is from our brothers, i.e. Al-Khazraj, then order us, and we will fulfill your order.’ On that, a man from Al-Khazraj got up. Um Hassan, his cousin, was from his branch tribe, and he was Sad bin Ubada, chief of Al-Khazraj. Before this incident, he was a pious man, but his love for his tribe goaded him into saying to Sad (bin Mu’adh). ‘By Allah, you have told a lie; you shall not and cannot kill him. If he belonged to your people, you would not wish him to be killed.’

On that, Usaid bin Hudair who was the cousin of Sad (bin Mu’adh) got up and said to Sad bin ‘Ubada, ‘By Allah! You are a liar! We will surely kill him, and you are a hypocrite arguing on the behalf of hypocrites.’ On this, the two tribes of Al-Aus and Al Khazraj got so much excited that they were about to fight while Allah’s Apostle was standing on the pulpit. Allah’s Apostle kept on quietening them till they became silent and so did he. All that day I kept on weeping with my tears never ceasing, and I could never sleep.
In the morning my parents were with me and I wept for two nights and a day with my tears never ceasing and I could never sleep till I thought that my liver would burst from weeping. So, while my parents were sitting with me and I was weeping, an Ansari woman asked me to grant her admittance. I allowed her to come in, and when she came in, she sat down and started weeping with me. While we were in this state, Allah’s Apostle came, greeted us and sat down. He had never sat with me since that day of the slander. A month had elapsed and no Divine Inspiration came to him about my case. Allah’s Apostle then recited Tashah-hud and then said, ‘Amma Badu, O ‘Aisha! I have been informed so-and-so about you; if you are innocent, then soon Allah will reveal your innocence, and if you have committed a sin, then repent to Allah and ask Him for forgiveness for when a slave confesses his sins and asks Allah for forgiveness, Allah accepts his repentance.’

When Allah’s Apostle finished his speech, my tears ceased flowing completely that I no longer felt a single drop of tear flowing. I said to my father, ‘Reply to Allah’s Apostle on my behalf concerning what he has said.’ My father said, ‘By Allah, I do not know what to say to Allah’s Apostle .’ Then I said to my mother, ‘Reply to Allah’s Apostle on my behalf concerning what he has said.’ She said, ‘By Allah, I do not know what to say to Allah’s Apostle.’ In spite of the fact that I was a young girl and had a little knowledge of Quran, I said, ‘By Allah, no doubt I know that you heard this (slanderous) speech so that it has been planted in your hearts (i.e. minds) and you have taken it as a truth. Now if I tell you that I am innocent, you will not believe me, and if confess to you about it, and Allah knows that I am innocent, you will surely believe me. By Allah, I find no similitude for me and you except that of Joseph’s father when he said, ‘(For me) patience in the most fitting against that which you assert; it is Allah (Alone) Whose Help can be sought.’ Then I turned to the other side and lay on my bed; and Allah knew then that I was innocent and hoped that Allah would reveal my innocence. But, by Allah, I never thought that Allah would reveal about my case, Divine Inspiration, that would be recited (forever) as I considered myself too unworthy to be talked of by Allah with something of my concern, but I hoped that Allah’s Apostle might have a dream in which Allah would prove my innocence. But, by Allah, before Allah’s Apostle left his seat and before any of the household left, the Divine inspiration came to Allah’s Apostle.

So there overtook him the same hard condition which used to overtake him, (when he used to be inspired Divinely). The sweat was dropping from his body like pearls though it was a wintry day and that was because of the weighty statement which was being revealed to him. When that state of Allah’s Apostle was over, he got up smiling, and the first word he said was, ‘O ‘Aisha! Allah has declared your innocence!’ Then my Mother said to me, ‘Get up and go to him (i.e. Allah’s Apostle). I replied, ‘By Allah, I will not go to him, and I praise none but Allah. So Allah revealed the ten Verses:– “Verily! They who spread the slander Are a gang, among you………….” (24.11-20)
Allah revealed those Quranic Verses to declare my innocence. Abu Bakr As-Siddiq who used to disburse money for Mistah bin Uthatha because of his relationship to him and his poverty, said, ‘By Allah, I will never give to Mistah bin Uthatha anything after what he has said about Aisha.’ Then Allah revealed:–
“And let not those among you who are good and wealthy swear not to give (any sort of help) to their kinsmen, those in need, and those who have left their homes for Allah’s cause, let them pardon and forgive. Do you not love that Allah should forgive you? And Allah is oft-Forgiving Most Merciful.” (24.22)
Abu Bakr As-Siddiq said, ‘Yes, by Allah, I would like that Allah forgive me.’ and went on giving Mistah the money he used to give him before. He also added, ‘By Allah, I will never deprive him of it at all.’
Aisha further said:.” Allah’s Apostle also asked Zainab bint Jahsh (i.e. his wife) about my case. He said to Zainab, ‘What do you know and what did you see?” She replied, “O Allah’s Apostle! I refrain from claiming falsely that I have heard or seen anything. By Allah, I know nothing except good (about ‘Aisha).’ From amongst the wives of the Prophet Zainab was my peer (in beauty and in the love she received from the Prophet) but Allah saved her from that evil because of her piety. Her sister Hamna, started struggling on her behalf and she was destroyed along with those who were destroyed. The man who was blamed said, ‘Subhan-Allah! By Him in Whose Hand my soul is, I have never uncovered the cover (i.e. veil) of any female.’ Later on the man was martyred in Allah’s Cause.”
Sahih Bukhari 5:59:462
Assassination of Abu `Afak
Abu Afak was one of the B. Amr b. Auf of the B. Ubayda clan. He showed his disaffection when the apostle killed al-Harith b. Suwayd b. Samit and said:
“Long have I lived but never have I seen an assembly or collection of people more faithful to their undertaking and their allies when called upon than the sons of Qayla when they assembled, men who overthrew mountains and never submitted, a rider who came to them split them in two (saying) “Permitted”, “Forbidden”, of all sorts of things. Had you believed in glory or kingship you would have followed Tubba.
The apostle said, “Who will deal with this rascal for me?” Whereupon Salim b. Umayr, brother of B. Amr b. Auf, one of the “weepers”, went forth and killed him. Umama b. Muzayriya said concerning that:
You gave the lie to God’s religion and the man Ahmad! [Muhammad] By him who was your father, evil is the son he produced! A “hanif” gave you a thrust in the night saying “Take that Abu Afak in spite of your age!” Though I knew whether it was man or jinn who slew you in the dead of night (I would say naught).
Ishaq:675
Then occurred the “sariyyah” [raid] of Salim Ibn Umayr al-Amri against Abu Afak, the Jew, in [the month of] Shawwal in the beginning of the twentieth month from the hijrah [immigration from Mecca to Medina in AD 622], of the Apostle of Allah. Abu Afak, was from Banu Amr Ibn Awf, and was an old man who had attained the age of one hundred and twenty years. He was a Jew, and used to instigate the people against the Apostle of Allah, and composed (satirical) verses [about Muhammad].
Salim Ibn Umayr who was one of the great weepers and who had participated in Badr, said, “I take a vow that I shall either kill Abu Afak or die before him. He waited for an opportunity until a hot night came, and Abu Afak slept in an open place. Salim Ibn Umayr knew it, so he placed the sword on his liver and pressed it till it reached his bed. The enemy of Allah screamed and the people who were his followers, rushed to him, took him to his house and interred him.
Ibn Sa’d, Vol. 2, P. 32
Assassination of Abu Rafi’ (Sallam Ibn Abu’l-Huqayq)
Narrated Jabir bin ‘Abdullah: Allah’s Apostle said, “Who is willing to kill Ka’b bin Al-Ashraf who has hurt Allah and His Apostle?” Thereupon Muhammad bin Maslama got up saying, “O Allah’s Apostle! Would you like that I kill him?” The Prophet said, “Yes,” Muhammad bin Maslama said, “Then allow me to say a (false) thing (i.e. to deceive Kab). “The Prophet said, “You may say it.” Then Muhammad bin Maslama went to Kab and said, “That man (i.e. Muhammad demands Sadaqa (i.e. Zakat) from us, and he has troubled us, and I have come to borrow something from you.” On that, Kab said, “By Allah, you will get tired of him!” Muhammad bin Maslama said, “Now as we have followed him, we do not want to leave him unless and until we see how his end is going to be. Now we want you to lend us a camel load or two of food.” (Some difference between narrators about a camel load or two.) Kab said, “Yes, (I will lend you), but you should mortgage something to me.” Muhammad bin Mas-lama and his companion said, “What do you want?” Ka’b replied, “Mortgage your women to me.” They said, “How can we mortgage our women to you and you are the most handsome of the ‘Arabs?” Ka’b said, “Then mortgage your sons to me.” They said, “How can we mortgage our sons to you? Later they would be abused by the people’s saying that so-and-so has been mortgaged for a camel load of food. That would cause us great disgrace, but we will mortgage our arms to you.” Muhammad bin Maslama and his companion promised Kab that Muhammad would return to him. He came to Kab at night along with Kab’s foster brother, Abu Na’ila. Kab invited them to come into his fort, and then he went down to them. His wife asked him, “Where are you going at this time?” Kab replied, “None but Muhammad bin Maslama and my (foster) brother Abu Na’ila have come.” His wife said, “I hear a voice as if dropping blood is from him, Ka’b said. “They are none but my brother Muhammad bin Maslama and my foster brother Abu Naila. A generous man should respond to a call at night even if invited to be killed.” Muhammad bin Maslama went with two men. (Some narrators mention the men as ‘Abu bin Jabr. Al Harith bin Aus and Abbad bin Bishr). So Muhammad bin Maslama went in together with two men, and sail to them, “When Ka’b comes, I will touch his hair and smell it, and when you see that I have got hold of his head, strip him. I will let you smell his head.” Kab bin Al-Ashraf came down to them wrapped in his clothes, and diffusing perfume. Muhammad bin Maslama said. ” have never smelt a better scent than this. Ka’b replied. “I have got the best ‘Arab women who know how to use the high class of perfume.” Muhammad bin Maslama requested Ka’b “Will you allow me to smell your head?” Ka’b said, “Yes.” Muhammad smelt it and made his companions smell it as well. Then he requested Ka’b again, “Will you let me (smell your head)?” Ka’b said, “Yes.” When Muhammad got a strong hold of him, he said (to his companions), “Get at him!” So they killed him and went to the Prophet and informed him. (Abu Rafi) was killed after Ka’b bin Al-Ashraf.”
Sahih Bukhari 5:59:369

Narrated Al-Bara bin Azib: Allah’s Apostle sent a group of persons to Abu Rafi. Abdullah bin Atik entered his house at night, while he was sleeping, and killed him.
Sahih Bukhari 5:59:370

Narrated Al-Bara bin Azib:Allah’s Apostle sent some men from the Ansar to ((kill) Abu Rafi, the Jew, and appointed ‘Abdullah bin Atik as their leader. Abu Rafi used to hurt Allah’s Apostle and help his enemies against him. He lived in his castle in the land of Hijaz. When those men approached (the castle) after the sun had set and the people had brought back their livestock to their homes. Abdullah (bin Atik) said to his companions, “Sit down at your places. I am going, and I will try to play a trick on the gate-keeper so that I may enter (the castle).” So ‘Abdullah proceeded towards the castle, and when he approached the gate, he covered himself with his clothes, pretending to answer the call of nature. The people had gone in, and the gate-keeper (considered ‘Abdullah as one of the castle’s servants) addressing him saying, “O Allah’s Servant! Enter if you wish, for I want to close the gate.” ‘Abdullah added in his story, “So I went in (the castle) and hid myself. When the people got inside, the gate-keeper closed the gate and hung the keys on a fixed wooden peg. I got up and took the keys and opened the gate. Some people were staying late at night with Abu Rafi for a pleasant night chat in a room of his. When his companions of nightly entertainment went away, I ascended to him, and whenever I opened a door, I closed it from inside. I said to myself, ‘Should these people discover my presence, they will not be able to catch me till I have killed him.’ So I reached him and found him sleeping in a dark house amidst his family, I could not recognize his location in the house. So I shouted, ‘O Abu Rafi!’ Abu Rafi said, ‘Who is it?’ I proceeded towards the source of the voice and hit him with the sword, and because of my perplexity, I could not kill him. He cried loudly, and I came out of the house and waited for a while, and then went to him again and said, ‘What is this voice, O Abu Rafi?’ He said, ‘Woe to your mother! A man in my house has hit me with a sword! I again hit him severely but I did not kill him. Then I drove the point of the sword into his belly (and pressed it through) till it touched his back, and I realized that I have killed him. I then opened the doors one by one till I reached the staircase, and thinking that I had reached the ground, I stepped out and fell down and got my leg broken in a moonlit night. I tied my leg with a turban and proceeded on till I sat at the gate, and said, ‘I will not go out tonight till I know that I have killed him.’ So, when (early in the morning) the cock crowed, the announcer of the casualty stood on the wall saying, ‘I announce the death of Abu Rafi, the merchant of Hijaz. Thereupon I went to my companions and said, ‘Let us save ourselves, for Allah has killed Abu Rafi,’ So I (along with my companions proceeded and) went to the Prophet and described the whole story to him. “He said, ‘Stretch out your (broken) leg. I stretched it out and he rubbed it and it became All right as if I had never had any ailment whatsoever.”
Sahih Bukhari 5:59:371

Narrated Al-Bara: Allah’s Apostle sent ‘Abdullah bin ‘Atik and ‘Abdullah bin ‘Utba with a group of men to Abu Rafi (to kill him). They proceeded till they approached his castle, whereupon ‘Abdullah bin Atik said to them, “Wait (here), and in the meantime I will go and see.” ‘Abdullah said later on, “I played a trick in order to enter the castle. By chance, they lost a donkey of theirs and came out carrying a flaming light to search for it. I was afraid that they would recognize me, so I covered my head and legs and pretended to answer the call to nature. The gatekeeper called, ‘Whoever wants to come in, should come in before I close the gate.’ So I went in and hid myself in a stall of a donkey near the gate of the castle. They took their supper with Abu Rafi and had a chat till late at night. Then they went back to their homes. When the voices vanished and I no longer detected any movement, I came out. I had seen where the gate-keeper had kept the key of the castle in a hole in the wall. I took it and unlocked the gate of the castle, saying to myself, ‘If these people should notice me, I will run away easily.’ Then I locked all the doors of their houses from outside while they were inside, and ascended to Abu Rafi by a staircase. I saw the house in complete darkness with its light off, and I could not know where the man was. So I called, ‘O Abu Rafi!’ He replied, ‘Who is it?’ I proceeded towards the voice and hit him. He cried loudly but my blow was futile. Then I came to him, pretending to help him, saying with a different tone of my voice, ‘ What is wrong with you, O Abu Rafi?’ He said, ‘Are you not surprised? Woe on your mother! A man has come to me and hit me with a sword!’ So again I aimed at him and hit him, but the blow proved futile again, and on that Abu Rafi cried loudly and his wife got up. I came again and changed my voice as if I were a helper, and found Abu Rafi lying straight on his back, so I drove the sword into his belly and bent on it till I heard the sound of a bone break. Then I came out, filled with astonishment and went to the staircase to descend, but I fell down from it and got my leg dislocated. I bandaged it and went to my companions limping. I said (to them), ‘Go and tell Allah’s Apostle of this good news, but I will not leave (this place) till I hear the news of his (i.e. Abu Rafi’s) death.’ When dawn broke, an announcer of death got over the wall and announced, ‘I convey to you the news of Abu Rafi’s death.’ I got up and proceeded without feeling any pain till I caught up with my companions before they reached the Prophet to whom I conveyed the good news.”
Sahih Bukhari 5:59:372

Narrated Al-Bara bin Azib: Allah’s Apostle sent a group of Ansari men to kill Abu-Rafi. One of them set out and entered their (i.e. the enemies) fort. That man said, “I hid myself in a stable for their animals. They closed the fort gate. Later they lost a donkey of theirs, so they went out in its search. I, too, went out along with them, pretending to look for it. They found the donkey and entered their fort. And I, too, entered along with them. They closed the gate of the fort at night, and kept its keys in a small window where I could see them. When those people slept, I took the keys and opened the gate of the fort and came upon Abu Rafi and said, ‘O Abu Rafi. When he replied me, I proceeded towards the voice and hit him. He shouted and I came out to come back, pretending to be a helper. I said, ‘O Abu Rafi, changing the tone of my voice. He asked me, ‘What do you want; woe to your mother?’ I asked him, ‘What has happened to you?’ He said, ‘I don’t know who came to me and hit me.’ Then I drove my sword into his belly and pushed it forcibly till it touched the bone. Then I came out, filled with puzzlement and went towards a ladder of theirs in order to get down but I fell down and sprained my foot. I came to my companions and said, ‘I will not leave till I hear the wailing of the women.’ So, I did not leave till I heard the women bewailing Abu Rafi, the merchant pf Hijaz. Then I got up, feeling no ailment, (and we proceeded) till we came upon the Prophet and informed him.”
Sahih Bukhari 4:52:264

“The killing of Abu Rafi’, ‘Abdullah bin Abi Al-Huqaiq and he was also called Salam bin Abi Al-Huqaiq who used to live in Khaibar, and some said the he used to live in his castle at the land of Hijaz. Az-Zhuri said, ‘He (Abu Rafi’) was killed after Ka’b bin Al-Ashraf.”
Bukhari vol.5 book 59 chapter 15

When the fight at the trench and the affair of the B. Qurayza were over, the matter of Sallam b. Abu’l-Huqayq known as Abu Rafi` came up in connexion with those who had collected the mixed tribes together against the apostle. Now Aus had killed Ka`b b. al-Ashraf before Uhud because of his enmity towards the apostle and because he instigated men against him, so Khazraj asked and obtained the apostle’s permission to kill Sallam who was in Khaybar.
Muhammad b. Muslim b. Shihab al-Zuhri from `Abdullah b. Ka`b b. Malik told me: One of the things which God did for His apostle was that these two tribes of the Ansar, Aus and Khazraj, competed the one with the other like two stallions: if Aus did anything to the apostle’s advantage Khazraj would say, “They shall not have this superiority over us in the apostle’s eyes and in Islam” and they would not rest until they could do something similar. If Khazraj did anything Aus would say the same.
When Aus had killed Ka’b for his enmity towards the apostle, Khazraj used these words and asked themselves what man was as hostile to the apostle as Ka’b? And then they remembered Sallam, who was in Khaybar and asked and obtained the apostle’s permission to kill him.
Five men of B.Salima of Khazraj went to him: ‘Abdullah b.`Atik; Mas`ud b. Sinan; `Abdullah b. Unays; Abu Qatada al-Harith b. Rib’i; and Khuza`i b. Aswad, an ally from Aslam. As they left, the apostle appointed `Abdullah b.`Atik as their leader, and he forbade them to kill women or children. When they got to Khaybar they went to Sallam’s house by night, having locked every door in the settlement on the inhabitants. Now he was in an upper chamber of his to which a ladder led up. They mounted this until they came to the door and asked to be allowed to come in. His wife came out and asked who they were and they told her that they were Arabs in search of supplies. She told them that their man was here and that they could come in. When we entered we bolted the door of the room on her and ourselves fearing lest something should come between us and him. His wife shrieked and warned him of us, so we ran at him with our swords as he was on his bed. The only thing that guided us in the darkness of the night was his whiteness like an Egyptian blanket. When his wife shrieked one of our number would lift his sword against her; then he would remember the apostle’s ban on killing women and withdraw his hand; but for that we would have made an end of her that night. When we had smitten him with our swords `Abdullah b. Unays bore down with his sword into his belly until it went right through him, as he was saying Qatni, qatni, i.e. it’s enough.

We went out. Now `Abdullah b.`Atik had poor sight, and fell from the ladder and sprained his arm (729) severely, so we carried him until we brought him to one of their water channels and went into it. The people lit lamps and went in search of us in all directions until, despairing of finding us, they returned to their master and gathered round him as he was dying. We asked each other how we could know that the enemy of God was dead, and one of us volunteered to go and see; so off he went and mingled with the people. He said, “I found his wife and some Jews gathered round him. She had a lamp in her hand and was peering into his face and saying to them ‘By God, I certainly heard the voice of `Abdullah b.`Atik. Then I decided I must be wrong and thought, “How can Ibn`Atik be in this country?”‘ Then she turned towards him, looking into his face, and said, ‘By the God of the Jews he is dead!’ Never have I heard sweeter words than those.”
Then he came to us and told us the news, and we picked up our companion and took him to the apostle and told him that we had killed God’s enemy. We disputed before him as to who had killed him, each of us laying claim to the deed. The apostle demanded to see our swords and when he looked at them he said, “It is the sword of `Abdullah b. Unays that killed him; I can see traces of food on it”
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Hassan b. Thabit mentioning the killing of Ka`b and Sallam said:
God, what a fine band you met, O Ibnu’l-Huqayq and Ibnu’l-Ashraf! They went to you with sharp swords, brisk as lions in a tangled thicket, until they came on you in your dwelling and made you drink death with their swift-slaying swords, despising every risk of hurt.
Ishaq:714-715
In this year, the killing of Abu Rafi the Jew took place. The Messenger sent some Ansar under the command of Abd Allah and Abd Allah against the Jew. Abu Rafi used to injure and wrong the Prophet…. Abd Allah said to the others, ‘Stay where you are, and I will go and ingratiate myself with the doorkeeper to gain entrance.’
Al-Tabari, Vol. 7, p. 99

Every time I opened a door, I shut it behind me from the inside, saying to myself, ‘If they become aware, they will not have time to stop me from killing him.’ When I reached Rafi, he was in a dark room with his family. As I did not know where he was in the room, I said, ‘O Abu Rafi.’ When he replied, I proceeded toward the voice and gave him a blow with my sword. He shouted and I came back, pretending to be a helper. I said, ‘O Abu,’ changing the tone of my voice. He asked me, ‘I don’t know who came to strike me with his sword.’ Then I drove my sword into his belly and pushed it forcibly till it touched the bone. I hit him again and covered him with wounds, but I could not kill him, so I thrust the point of my sword into his stomach until it came out through his back. At that, I knew that I had killed him [in front of his wife and children]. I came out, filled with puzzlement, and went towards a ladder in order to get down but I fell into a moonlit night and sprained my foot. I bound it with my turban and moved on. I came to my companions and said, ‘By Allah, I will not leave till I hear the wailing of their women.’ So, I did not move till I heard them crying for the Jewish merchant. I said, ‘Deliverance! Allah has killed Abu Rafi.’ I got up, feeling no ailment, and proceeded till we came upon the Prophet and informed him.
Al-Tabari, Vol. 7, p. 100
The Khazraj asked the Prophet for permission to kill Sallam Huqayq, who was in Khaybar. He granted this.
Al-Tabari, Vol. 7, p. 101

One of the favors which Allah conferred upon his Prophet was that these two tribes of the Ansar, the Aws and the Khazraj, used to vie with one another like stallions to carry out the will of Muhammad. The Aws did not do anything which benefited him without the Khazraj saying, ‘By Allah they will not gain superiority over us in Islam in the eyes of the Messenger by doing this.’ And they would not cease until they had done something similar. Thus when the Aws killed Ka’b Ashraf on account of his hostility to Muhammad, the Khazraj conferred to find a man comparable to Ka’b in hostility and called to mind Sallam Huqayq in Khaybar. They asked the Prophet for permission to kill him, and it was granted.
Ishaq:482

Sallam’s wife came out and we told her that we were Arabs in search of supplies. When we entered, we bolted the door on her so she gave a shout to warn him of our presence. We rushed upon him with our swords as he lay in his bed. He took his pillow and tried to fend us off. Abd Allah thrust his sword into his stomach and transfixed him while he was shouting, ‘Enough! Enough!’ At once we went out but Abd Allah had bad eyesight, and he fell off the stairway, bruising his leg or arm. ‘How shall we know that the enemy of Allah is dead?’ one of us asked. ‘I will go and look,’ one replied. He set off and mingled with the people. He said, ‘I found him with the men of the Jews, and with his wife, who had a lamp in her hand, peering into his face. She said, ‘By the God of the Jews, he is dead.’ I never heard any more pleasing words than these. We went to the Messenger of Allah and told him that we had killed the enemy of Allah. We disagreed in his presence about the killing of Sallam, each of us claiming to have done it. The Prophet said, ‘Bring me your swords.’ We did and he looked at them. He said, ‘This sword of Abd Allah killed him. I can see the marks left by bones on it.’
Al-Tabari, Vol. 7, p. 101, See Also Ishaq:483

Allah, what a fine band you have, one willing to kill Sallam and Ashraf! We went with sharp swords, like fighting lions. We came upon their homes and made them drink death with our swift-slaying swords. Looking for the victory of our Prophet’s religion, we ignored every risk.
Ishaq:483
Assassination of Ka’b bin Ashraf
Narrated Jabir bin ‘Abdullah Allah’s Apostle said, ‘Who would kill Ka’b bin Al-Ashraf as has harmed Allah and His Apostle? Muhammad bin Maslama (got up and) said, ‘I will kill him.’ So, Muhammad bin Maslama went to Ka’b and said, ‘I want a loan of one or two Wasqs of foodgrains.’” After dickering over what to hold as mortgage, they agreed that Muhammad bin Maslama would mortgage his weapons. So he promised him that he would come with his weapons next time.”
Sahih Bukhari 3:45:687

Narrated Jabir bin ‘Abdullah: The Prophet said, “Who is ready to kill Ka’b bin Al-Ashraf who has really hurt Allah and His Apostle?” Muhammad bin Maslama said, “O Allah’s Apostle! Do you like me to kill him?” He replied in the affirmative. So, Muhammad bin Maslama went to him (i.e. Ka’b) and said, “This person (i.e. the Prophet) has put us to task and asked us for charity.” Ka’b replied, “By Allah, you will get tired of him.” Muhammad said to him, “We have followed him, so we dislike to leave him till we see the end of his affair.” Muhammad bin Maslama went on talking to him in this way till he got the chance to kill him.
Sahih Bukhari 4:52:270

“Narrated Jabir : The Prophet said, ‘Who is ready to kill Ka’b bin Ashraf (i.e. a Jew).’ Muhammad bin Maslama replied, ‘Do you like me to kill him?’ The Prophet replied in the affirmative. Muhammad bin Maslama said, ‘Then allow me to say what I like.’ The Prophet replied ‘I do (i.e. allow you).’”
Sahih Bukhari 4:52:271

Narrated Jabir bin ‘Abdullah: Allah’s Apostle said, “Who is willing to kill Ka’b bin Al-Ashraf who has hurt Allah and His Apostle?” Thereupon Muhammad bin Maslama got up saying, “O Allah’s Apostle! Would you like that I kill him?” The Prophet said, “Yes,” Muhammad bin Maslama said, “Then allow me to say a (false) thing (i.e. to deceive Kab). “The Prophet said, “You may say it.” Then Muhammad bin Maslama went to Kab and said, “That man (i.e. Muhammad demands Sadaqa (i.e. Zakat) from us, and he has troubled us, and I have come to borrow something from you.” On that, Kab said, “By Allah, you will get tired of him!” Muhammad bin Maslama said, “Now as we have followed him, we do not want to leave him unless and until we see how his end is going to be. Now we want you to lend us a camel load or two of food.” (Some difference between narrators about a camel load or two.) Kab said, “Yes, (I will lend you), but you should mortgage something to me.” Muhammad bin Mas-lama and his companion said, “What do you want?” Ka’b replied, “Mortgage your women to me.” They said, “How can we mortgage our women to you and you are the most handsome of the ‘Arabs?” Ka’b said, “Then mortgage your sons to me.” They said, “How can we mortgage our sons to you? Later they would be abused by the people’s saying that so-and-so has been mortgaged for a camel load of food. That would cause us great disgrace, but we will mortgage our arms to you.” Muhammad bin Maslama and his companion promised Kab that Muhammad would return to him. He came to Kab at night along with Kab’s foster brother, Abu Na’ila. Kab invited them to come into his fort, and then he went down to them. His wife asked him, “Where are you going at this time?” Kab replied, “None but Muhammad bin Maslama and my (foster) brother Abu Na’ila have come.” His wife said, “I hear a voice as if dropping blood is from him, Ka’b said. “They are none but my brother Muhammad bin Maslama and my foster brother Abu Naila. A generous man should respond to a call at night even if invited to be killed.” Muhammad bin Maslama went with two men. (Some narrators mention the men as ‘Abu bin Jabr. Al Harith bin Aus and Abbad bin Bishr). So Muhammad bin Maslama went in together with two men, and sail to them, “When Ka’b comes, I will touch his hair and smell it, and when you see that I have got hold of his head, strip him. I will let you smell his head.” Kab bin Al-Ashraf came down to them wrapped in his clothes, and diffusing perfume. Muhammad bin Maslama said. ” have never smelt a better scent than this. Ka’b replied. “I have got the best ‘Arab women who know how to use the high class of perfume.” Muhammad bin Maslama requested Ka’b “Will you allow me to smell your head?” Ka’b said, “Yes.” Muhammad smelt it and made his companions smell it as well. Then he requested Ka’b again, “Will you let me (smell your head)?” Ka’b said, “Yes.” When Muhammad got a strong hold of him, he said (to his companions), “Get at him!” So they killed him and went to the Prophet and informed him. (Abu Rafi) was killed after Ka’b bin Al-Ashraf.”
Sahih Bukhari 5:59:369

It has been narrated on the authority of Jabir that the Messenger of Allah (may peace be upon him) said: Who will kill Ka’b b. Ashraf? He has maligned Allah, the Exalted, and His Messenger. Muhammad b. Maslama said: Messenger of Allah, do you wish that I should kill him? He said: Yes. He said: Permit me to talk (to him in the way I deem fit). He said: Talk (as you like). So, Muhammad b. Maslama came to Ka’b and talked to him, referred to the old friendship between them and said: This man (i. e. the Holy Prophet) has made up his mind to collect charity (from us) and this has put us to a great hardship. When be heard this, Ka’b said: By God, you will be put to more trouble by him.

Muhammad b. Maslama said: No doubt, now we have become his followers and we do not like to forsake him until we see what turn his affairs will take. I want that you should give me a loan. He said: What will you mortgage? He said: What do you want? He said: Pledge me your women. He said: You are the most handsome of the Arabs; should we pledge our women to you? He said: Pledge me your children. He said: The son of one of us may abuse us saying that he was pledged for two wasqs of dates, but we can pledge you (cur) weapons. He said: All right. Then Muhammad b. Maslama promised that he would come to him with Harith, Abu ‘Abs b. Jabr and Abbad b. Bishr. So they came and called upon him at night. He came down to them. Sufyan says that all the narrators except ‘Amr have stated that his wife said: I hear a voice which sounds like the voice of murder. He said: It is only Muhammad b. Maslama and his foster-brother, Abu Na’ila. When a gentleman is called at night even it to be pierced with a spear, he should respond to the call. Muhammad said to his companions: As he comes down, I will extend my hands towards his head and when I hold him fast, you should do your job. So when he came down and he was holding his cloak under his arm, they said to him: We sense from you a very fine smell. He said: Yes, I have with me a mistress who is the most scented of the women of Arabia. He said: Allow me to smell (the scent on your head). He said: Yes, you may smell. So he caught it and smelt. Then he said: Allow me to do so (once again). He then held his head fast and said to his companions: Do your job. And they killed him.
Sahih Muslim 19:4436

Ka’b’s body was left prostrate [humbled in submission]. After his fall, all of the Nadir Jews were brought low. Sword in hand we cut him down. By Muhammad’s order we were sent secretly by night. Brother killing brother. We lured him to his death with guile [cunning or deviousness]. Traveling by night, bold as lions, we went into his home. We made him taste death with our deadly swords. We sought victory for the religion of the Prophet.
Ishaq:368
We carried Ka’b’s head and brought it to Muhammad during the night. We saluted him as he stood praying and told him that we had slain Allah’s enemy. When he came out to us we cast Ashraf’s head before his feet. The Prophet praised Allah that the poet had been assassinated and complimented us on the good work we had done in Allah’s Cause. Our attack upon Allah’s enemy cast terror among the Jews, and there was no Jew in Medina who did not fear for his life.’
Al-Tabari, Vol. 7, p. 97, See Also Ishaq 368

[Ka`b bin al-Ashraf said] “Is this true? Did Muhammad actually kill these whom these two men mention? These are the nobles of the Arabs and kingly men; by God, if Muhammad has slain these people it were better to be dead than alive.”
When the enemy of God became certain that the news was true he left the town and went to Mecca to stay with al-Muttalib who was married to `Atika. She took him in and entertained him hospitably. He began to inveigh against the apostle and to recite verses in which he bewailed the Quraysh who were thrown into the pit after having been slain at Badr.
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Then he composed amatory verses of an insulting nature about the Muslim women. The apostle said – according to what Abdullah Burda told me, “Who will rid me of Ibnu’l-Ashraf?” Maslama said, “I will deal with him for you, O apostle of God, I will kill him.” He said, “Do so if you can.” So Maslama returned and waited for three days without food or drink, apart from what was absolutely necessary. When the apostle was told of this he summoned him and asked him why he had given up eating and drinking. He replied that he had given him an undertaking and he did not know whether he could fulfil it. The apostle said, “All that is incumbent upon you is that you should try.” He said, “O apostle of God, we shall have to tell lies.” He answered, “Say what you like, for you are free in the matter.”

Thereupon he and Silkan [Abu Na'ila], and Abbad, and Harith, and Abu `Abs b. Jabr conspired together and sent Silkan to the enemy of God, Ka`b, before they came to him. He talked to him some time and they recited poetry one to the other, for Silkan was fond of poetry. Then he said, “O Ibn Ashraf, I have come to you about a matter which I want to tell you of and wish you to keep secret.” “Very well”, he replied. He went on, “The coming of this man is a great trial to us. It has provoked the hostility of the Arabs, and they are all in league against us. The roads have become impassable so that our families are in want and privation, and we and our families are in great distress.” Ka`b answered, “By God, I kept telling you, O Ibn Salama, that the things I warned you of would happen.” Silkan said to him, “I want you to sell us food and we will give you a pledge of security and you deal generously in the matter.” He replied, “Will you give me your sons as a pledge?” He said, “You want to insult us. I have friends who share my opinion and I want to bring them to you so that you many sell to them and act generously, and we will give you enough weapons for a good pledge.” Silkan’s object was that he should not take alarm at the sight of weapons when they brought them. Ka`b answered, “Weapons are a good pledge.”
Thereupon Silkan returned to his companions, told them what has happened, and ordered them to take their arms. Then they went away and assembled with him and met the apostle.
Thaur b. Zayd told me the apostle walked with them as far as Gharqad. Then he sent them off, saying, “Go in God’s name; O God help them.” So saying, he returned to his house. Now it was a moonlight night and they journeyed on until they came to his castle, and Abu Na’ila called out to him. He had only recently married and he jumped up in the bedsheet, and his wife took hold of the end of it and said, “You are at war, and those who are at war do not go out at this hour.” He replied, “It is Abu Na’ila. Had he found me sleeping he would not have woken me.” She answered, “By God, I can feel evil in his voice.” Ka`b answered, “Even if the call were for a stab a brave man must answer it.”
So he went down and talked to them for some time, while they conversed with him. then Abu Na’ila said, “Would you like to walk with us to Shi`b al-`Ajuz, so that we can talk for the rest of the night?” “If you like”, he answered, so they went off walking together; and after a time Abu Na’ila ran his hand through his hair. Then he smelt his hand, and said, “I have never smelt a scent finer than this.” They walked on farther and he did the same so that Ka`b suspected no evil. Then after a space did it for the third time and cried, “Smite the enemy of God!” So they smote him, and their swords clashed over him with no effect. Maslama said, “I remembered my dagger when I saw that our swords were useless, and I seized it. Meanwhile the enemy of God had made such a noise that every fort around us was showing a light. I thrust it into the lower part of his body, then I bore down upon it until I reached his genitals, and the enemy of God fell to the ground. Harith had been hurt, being wounded either in his head or in his foot, one of our swords having stuck him. We went away, passing by the Umayya and then the Qurayza and then both until we went up the Harra of Urayd. Our friend Harith had lagged behind, weakened by loss of blood, so we waited for him for some time until he came up, following our tracks. We carried him and brought him to the apostle OT the end of the night. We saluted him as he stood praying, and he came out to us and we told him that we had killed God’s enemy. He spat upon our comrade’s wounds, and both he ad we returned to our families. Our attack upon God’s enemy cast terror among the Jews, and there was no Jew in Medina who did not fear for his life.”
Ishaq:365
Then they cut his head and took it with them. … they cast his head before him [Muhammad]. He (the prophet) praised Allah on his being slain.
Ibn Sa’d, Vol. 1, P. 37
Attempted Assassination of Abu Sufyan
Abu Sufyan was the commander of the Meccan forces.
Amr was sent by Muhammad to kill Abu Sufyan [the Quraysh leader and merchant]. The Prophet said, ‘Go to Abu Sufyan and kill him.’ …When I entered Mecca I had a dagger ready to slay anybody who laid hold of me. My Ansar companion asked, ‘Should we start by circumambulating the Ka’aba seven times and praying two rak’ahs?’ I said, ‘I know the Meccans better than you do.’ But he kept pestering me until in the end we went to the Ka’aba, circumambulated it seven times, and prayed.

One of the Meccans recognized me and shouted, ‘That is Amr!’ They rushed after us, saying, ‘By Allah, Amr has not come here for any good purpose! He has come for some evil reason.’ Amr had been a cutthroat and a desperado before accepting Islam.

Amr said, ‘Let’s wait here until the cry has died down. They are sure to hunt for us tonight and tomorrow. I was still in the cave when Uthman bin Malik came riding proudly on his horse. He reached the entrance to our cave and I said to my Ansar companion, ‘If he sees us, he will tell everyone in Mecca.’ So I went out and stabbed him with my dagger. He gave a shout and the Meccans came to him while I went back to my hiding place. Finding him at the point of death, they said, ‘By Allah we knew that Amr came for no good purpose.’ The death of their companion impeded their search for us, for they carried him away.

I went into a cave with my bow and arrows. While I was in it, a one-eyed man from the Banu Bakr came in driving some sheep. He said, ‘Who’s there?’ I said [lied], ‘I’m a Banu Bakr.’ ‘So am I.’ Then he laid down next to me, and raised his voice in song: ‘I will not believe in the faith of the Muslims.’ I said, ‘You will soon see!’ Before long the Bedouin went to sleep and started snoring. So I killed him in the most dreadful way that anybody has ever killed. I leant over him, struck the end of my bow into his good eye, and thrust it down until it came out the back of his neck. After that I rushed out like a wild beast and took flight. I came to the village of Naqi and recognized two Meccan spies. I called for them to surrender. They said no so I shot and arrow and killed one, and then I tied the other up and took him to Muhammad.

I had tied my prisoner’s thumbs together with my bowstring. The Messenger of Allah looked at him and laughed so that his back teeth could be seen. Then he questioned me and I told him what had happened. ‘Well done!’ he said, and prayed for me to be blessed.
Al-Tabari, Vol. 7, pp. 147-150

The Apostle heard that Abu Sufyan [a Meccan merchant] was coming from Syria with a large caravan containing their money and their merchandise. He was accompanied by only thirty men.
Al-Tabari, Vol. 7, p. 29, See Also Ishaq:289

Abu Sufyan and the horsemen of the Quraysh were returning from Syria following the coastal road. When Allah’s Apostle heard about them he called his companions together and told them of the wealth they had with them and the fewness of their numbers. The Muslims set out with no other object than Sufyan and the men with him. They did not think that this raid would be anything other than easy booty.
Al-Tabari, Vol. 7, p. 29
Murder of `Asma’ Bint Marwan
`UMAYR B. `ADIYY’S JOURNEY TO KILL `ASMA’ D. MARWAN She was of B. Umayyya b. Zayd. When Abu `Afak had been killed she displayed disaffection. `Abdullah b. al-Harith b. Al-Fudayl from his father said that she was married to a man of B. Khatma called Yazid b. Zayd. Blaming Islam and its followers she said:

I despise B. Malik and al-Nabit and `Auf and B. al-Khazraj. You obey a stranger who is none of yours, one not of Murad or Madhhij. {1} Do you expect good from him after the killing of your chiefs like a hungry man waiting for a cook’s broth? Is there no man of pride who would attack him by surprise and cut off the hopes of those who expect aught from him?
Hassan b. Thabit answered her:
Banu Wa’il and B. Waqif and Khatma are inferior to B. al-Khazrahj. When she called for folly woe to her in her weeping, for death is coming. She stirred up a man of glorious origin, noble in his going out and in his coming in. Before midnight he dyed her in her blood and incurred no guilt thereby.
When the apostle heard what she had said he said, “Who will rid me of Marwan’s daughter?” `Umayr b. `Adiy al-Khatmi who was with him heard him, and that very night he went to her house and killed her. In the morning he came to the apostle and told him what he had done and he [Muhammad] said, “You have helped God and His apostle, O `Umayr!” When he asked if he would have to bear any evil consequences the apostle said, “Two goats won’t butt their heads about her”, so `Umayr went back to his people.
Now there was a great commotion among B. Khatma that day about the affair of bint [daughter of] Marwan. She had five sons, and when `Umayr went to them from the apostle he said, “I have killed bint Marwan, O sons of Khatma. Withstand me if you can; don’t keep me waiting.” That was the first day Islam became powerful among B. Khatma; before that those who were Muslims concealed the fact. The first of them to accept Islam was `Umayr b. `Adiy who was called the “Reader”, and `Abdullah b. Aus and Khuzayma b. Thabit. The day after Bint Marwan was killed the men of B. Khatma became Muslims because they saw the power of Islam.
{1} The note reads “Two tribes of Yamani origin.”
Ishaq:675
‘You obey a stranger who encourages you to murder for booty. You are greedy men. Is there no honor among you?’ Upon hearing those lines Muhammad said, ‘Will no one rid me of this woman?’ Umayr, a zealous Muslim, decided to execute the Prophet’s wishes. That very night he crept into the writer’s home while she lay sleeping surrounded by her young children. There was one at her breast. Umayr removed the suckling babe and then plunged his sword into the poet. The next morning in the mosque, Muhammad, who was aware of the assassination, said, ‘You have helped Allah and His Apostle.’ Umayr said. ‘She had five sons; should I feel guilty?’ ‘No,’ the Prophet answered. ‘Killing her was as meaningless as two goats butting heads.’”
Ishaq:676
Sariyyah Of `Umayr Ibn `Adi
Then (occurred) the sariyyah of `Umayr ibn `Adi Ibn Kharashah al-Khatmi against `Asma’ Bint Marwan, of Banu Umayyah Ibn Zayd, when five nights had remained from the month of Ramadan, in the beginning of the nineteenth month from the hijrah of the apostle of Allah. `Asma’ was the wife of Yazid Ibn Zayd Ibn Hisn al-Khatmi. She used to revile Islam, offend the prophet and instigate the (people) against him. She composed verses. Umayr Ibn Adi came to her in the night and entered her house. Her children were sleeping around her. There was one whom she was suckling. He searched her with his hand because he was blind, and separated the child from her. He thrust his sword in her chest till it pierced up to her back. Then he offered the morning prayers with the prophet at al-Medina. The apostle of Allah said to him: “Have you slain the daughter of Marwan?” He said: “Yes. Is there something more for me to do?” He [Muhammad] said: “No. Two goats will butt together about her. This was the word that was first heard from the apostle of Allah. The apostle of Allah called him `Umayr, “basir” (the seeing).
Ibn Sa`d, Vol. 2, p. 31

THE TEACHING OF ISLAM FROM ITS PRIMARY SOURCES – THE QURAN AND HADITH

A study by Richard P. Bailey

[Note: This is a 26 page study. Please don't begin unless you intend to carefully and fully read all these verses from the Quran and the traditions on the subject of Jihad. It is my intent simply to make it possible for you to make your own judgment as to the teaching of Islam about Jihad.]

A. FROM THE QURAN:
[When we consider the number of verses in the Quran which deal with the subject of Jihad or struggle in the cause of God, it becomes obvious that Jihad is one of the major themes of the Quran.
The 114 suras (chapters or parts) of the Quran are not listed in the chronological order in which Mohammad recited them, but seem to be listed in the order of length - from the longest to the shortest. Rather than list verses in the order they are placed in the Quran, I have listed them in the chronological order in which they came (according to the listing by Nöldeke). This will help to bring out the obvious progression of thought regarding Jihad.
The Ka’aba, a rectangular building in the city of Mecca, contained many idols and was the center of worship for the pagan Arabs at the time of Muhammad. Arabs from all over Arabia came to Mecca for an annual pilgrimage to worship those idols.
Mohammad began preaching Islam in 610 A.D. when he was still living in Mecca. His fellow Quraish tribesmen became increasingly angry because of his condemnation of their idolatry. 90 of the 114 suras originated during the 13 years he continued living in Mecca. These suras contained no instructions about fighting, in spite of the severe persecution, beatings, expulsion from their homes and death threats to which his small band of followers were subjected.
The last 24 suras are from the time after 622 when Mohammad and his followers migrated to Medina to escape from the persecution in Mecca. There Mohammad was made the political leader of the city and his followers increased significantly. The teaching about Jihad or fighting "in the way of Allah" began to develop in these Medinan suras. As you will see, I have displayed the development of the Quran's teaching about Jihad in four stages. No doubt there are other ways of looking at this subject, but I have found this most helpful.]
Key:
• “Verses from the Quran are in bold print. All are from the English translation by A. Yusuf Ali.”
• (in brackets after each reference I have added a brief summary of the Quranic passage.)
• [YA: "Some of the comments of Yusuf Ali, the translator of the Quran into English are interjected in smaller type and in square brackets in order to give more understanding of the Muslim interpretation of these verses."]
• [Other comments are my own]
STAGE ONE: (IN MECCA) – NO RETALIATION: [While still in Mecca, Mohammad and his followers did not retaliate or fight. The suras originating during that time contained teaching typified by the following verses:]
Sura 73:10,11 (be patient and bear with those who deny the truth)
“And have patience with what they say, and leave them with noble (dignity). And leave me (alone to deal with) those in possession of the good things of life, who (yet) deny the truth, [YA: "Men who enjoy the good things of life have special cause for gratitude to God, Who bestowed them. When they are in the ranks of God's enemies, none but God can adequately deal with them.."] and bear with them for a little while.”
Sura 52:45,47,48 (leave them alone and wait in patience for the Lord to punish them)
“So leave them alone until they encounter that day of theirs, wherein they shall (perforce) swoon (with terror) … And verily, for those who do wrong, there is another punishment besides this…Now await in patience the command of thy Lord, for verily thou art in Our eyes.” [YA: "The man of God must strive his utmost to proclaim the message of God. As for results, it is not for him to command them. He must wait patiently in the knowledge that he is not forgotten by God, but is constantly under God's eyes - under His living care and protection..."]
Sura 109:1,2,6 (Tell unbelievers, “You have your religion and I have mine.”)
“Say, O ye that reject faith! I worship not that which ye worship… To you be your way, and to me mine.”
Sura 76:8,9 (be kind even to those taken prisoner)
“And they feed, for the love of God, the indigent, the orphan, and the captive, (saying) ‘We feed you for the sake of God alone. No reward do we desire from you, nor thanks.’” [YA: "...it refers to the old state of things when captives of war had to earn their own food, or their own redemption; even ordinary prisoners in join for criminal offences often starved unless food was provided for them by private friends or from their own earnings."]
Sura 20:129,130 (also 38:15-17) (be patient with evil things said by evil people)
“Had it not been for a word that went forth before from thy Lord, (their punishment) must necessarily have come, but there is a term appointed (for respite). Therefore be patient with what they say…” [YA: "All good men must be patient with what seems to them evil around them."]
Sura 20:134,135 (be patient and let the unbelievers see who is right)
“And if We had inflicted on them a penalty before this, they would have said, ‘Our Lord! If only Thou hadst sent us an apostle, we should certainly have followed thy signs before we were humbled and put to shame.’ Say: ‘Each one (of us) is waiting. Wait ye, therefore, and soon shall ye know who it is that is on the straight and even way, and who it is that has received guidance.’” [YA: "The man of God can only say: ‘Let us wait the issue. My faith tells me that God's truth must prevail.’"]
Sura 16:93 (God leaves alone those whom He allows to stray from the truth)
“If God so willed, He could make you all one people, but He leaves straying whom He pleases, and He guides whom He pleases, but ye shall certainly be called to account for all your actions.” [YA: "God's will and plan, in allowing limited free-will to man, is, not to force man's will, but to give all guidance, and leave alone those who reject that guidance, in case they should repent and come back into grace. But in all cases, in so far as we are given the choice, we shall be called to account for all our actions..."]
Sura 19:83,84 (Don’t be in a hurry to fight. God will allow evil people to destroy themselves.)
“Seest thou not that we have set the evil ones on against the unbelievers to incite them with fury? So make no haste against them, for we but count out to them a (limited) number (of days).” [YA: "Under the laws instituted by God, when evil reaches a certain stage of rebellion and defiance, it is left to gather momentum and to rush with fury to its own destruction. It is given a certain amount of respite, as a last chance, but failing repentance, its days are numbered. The godly therefore should not worry themselves over the apparent worldly success of evil, but should get on with their own duties in a spirit of trust in God."]
Sura 43:88,89 (just turn away from those who reject the truth, and say “Peace” to them)
“(God has knowledge) of the (Prophet’s) cry, ‘O my Lord! Truly these are a people who will not believe!’ But turn away from them, and say, ‘Peace!’ But soon shall they know!” [YA: "The Prophet...is here told to leave them alone for a time, for the truth must soon prevail."]
Sura 67:26 (Mohammad is only a warner; not an enforcer)
“Say ‘…I am (sent) only to warn plainly in public.’” [YA: "The Prophet's duty is to proclaim that fact openly and clearly. It is not for him to punish or to hasten the punishment of evil."] Sura 22:49
“Say, ‘O men! I am (sent) to you only to give a clear warning.’”
Sura 23:54 (Leave them in their ignorance)
“But leave them in their confused ignorance for a time.”
Sura 23:96 (It is best not to retaliate evil for evil)
“Repel evil with that which is best.” [YA: "It is not for you to punish. Your best course is not to do evil in your turn, but to do what will best repel the evil. Two evils do not make a good."] “We are well acquainted with the things they say. And say, ‘O my Lord! I seek refuge with thee from the suggestions of the evil ones. And I seek refuge with thee of my Lord, lest they should come near me.’”
Sura 25:52 (struggle with all your might against unbelievers with God’s word – the “Greater Jihad”)
“Therefore listen not to the unbelievers, but strive against them with the utmost strenuousness, with the (Quran).” [YA: "... the man of God pays no heed to carping critics who reject faith. He wages the biggest jihad of all, with the weapon of God's revelation."] [The Arabic is "Jihad-e-Kabir" (greater Jihad). Muslims therefore believe that physical war is "Jihad-e-Saghir" (lesser Jihad), although that term is not specifically mentioned in the Quran (see 4:74-76).]
Sura 17:54 (Mohammad was not sent to dispose of men’s affairs.)
“…We have not sent thee to be a disposer of their affairs for them.” [YA: "Even men of God are not sent to arrange or dispose of men's affairs, but only to teach God's message."]
Sura 16:125,126 (invite to the way of God only with gracious preaching and arguments)
“Invite (all) to the way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious… And if ye do catch them out, catch them out no worse than they catch you out. But if ye show patience, that is indeed the best (course) for those who are patient.” [YA: "In the context this passage refers to controversies and discussions, but the words are wide enough to cover all human struggles, disputes, and fights. In strictest equity you are not entitled to give a worse blow than is given to you. But those who have reached a higher spiritual standard do not even do that. They restrain themselves, and are patient. Lest you should think that such patience only gives an advantage to the adversary, you are told that the contrary is the case. The advantage is with the patient, the self-possessed, those who do not lose their temper or forget their own principles of conduct."]
Sura 29:46 (don’t argue with Jews and Christians, but do something better, i.e., emphasize our oneness)
“And dispute ye not with the People of the Book [a term used for Jews and Christians], except with means better (than mere disputation) … But say, ‘We believe in the revelation which has come down to us and in that which came down to you. Our God and your God is One, and it is to Him we bow (in Islam).’” [YA: "In order to achieve our purpose as true standard bearers for God, we shall have to find the common grounds of belief, as stated in the latter part of this verse ..."]
Sura 29:69 (God will guide those who struggle in His way.)
“And those who strive in our (cause), we will certainly guide them to our paths: For verily God is with those who do right.” [YA: "All that man can do is to strive in God's cause. As soon as he strives with might and main, with constancy and determination, the light and mercy of God come to meet him... The way of God (sirat-ul-mustaqim) is a straight way. But men have strayed from it in all directions. And there are numerous paths by which they can get back to the right way... All these paths become open to them if once they give their hearts in keeping to God and work in right endeavor (Jihad) with all their mind and soul and resources. Thus will they get out of the spider's web of this frail world and attain to eternal bliss in the fulfillment of their true destiny."]
Sura 10:25,26 (God’s call to the house of peace with reward in paradise]
“But God doth call to the home of peace. [YA: "Salam, peace is from the same root as Islam, the religion of unity and harmony."] He doth guide whom He pleaseth to a way that is straight. To those who do right is a goodly (reward) – yea, more (than in measure)! [YA: "The reward of the righteous will be far more than in proportion to their merits. For they will have the supreme bliss of being near to God, and (in Sufi language) ‘seeing His face’"] No darkness nor shame shall cover their faces! They are companions of the garden. They will abide therein (for aye)!”
Sura 6:104 (It’s not our job to watch and be sure people believe the truth)
“Now have come to you, from your Lord, proofs (to open your eyes). If any will see, it will be for (the good of) his own soul. If any will be blind, it will be to his own (harm). I am not (here) to watch over your doings.”
[Pakistani Brigadier S. K. Malik in his book, "The Quranic Concept of War" says, "... the tiny Muslim community in Mecca was the object of the Koraish tyranny and oppression since the proclamation of Islam. They were continuously subjected to the most inhuman torture, repression and persecution. They were ridiculed; browbeaten and assaulted...The enemy repression reached its zenith when the Koraish denied the Muslims access to the Sacred Mosque (the Ka’aba) to fulfill their religious obligations. This sacrilegious act amounted to an open declaration of war upon Islam. It eventually compelled the Muslims to migrate to Medina twelve years later, in 622 AD..." (p. 11) [It is a mystery to me why the Muslims wanted to worship in that Ka’aba, while it was still full of idols!] ]
[Being small in number the followers of Muhammad would have been wiped out if they had tried to retaliate. Also they were being protected by Mohammad's uncle until his death. Finally when Muhammad received an invitation to come to Medina, they fled from Mecca. In Medina he was given the position of leader of the city and many more Arabs accepted him as a prophet. (See Yusuf Ali's note in Sura 4:74-78a below.)]

STAGE TWO: (FIRST INSTRUCTION IN MEDINA) – DEFENSIVE FIGHTING PERMITTED: [Several months after arrival in Medina the Muslims began looting the Meccan caravans passing through the area. (It is very hard to understand how someone claiming to be a prophet could adopt the carnal, pagan Arab practice of robbing the caravans of other tribes, call it "striving in the way of God" and then say that one fifth of the loot belongs to God!) That practice eventually resulted in their being attacked by the Quraish from Mecca in several battles, beginning with the battle of Badr in 624. At that time permission was given to defend themselves by fighting and killing. The only enemies in the picture were the "unbelievers" of the Quraish tribe in Mecca, who were idol worshipers.]
Sura 22:39-41 (permission is given to go to war to defend themselves)
“To those against whom war is made, [YA: "Several translators have failed to notice that yuqataluna is in the passive voice, ‘against whom war is made,’ not ‘who take arms against the unbelievers’ as Sale translates it."] permission is given (to fight), because they are wronged, and verily, God is most powerful for their aid. (They are) those who have been expelled from their homes in defiance of right, (for no cause) except that they say, ‘Our Lord is God.’ [YA: "This was the first occasion on which fighting - in self defense - was permitted. This passage therefore undoubtedly dates from Medina."] Did not God check one set of people by means of another, [YA: "To allow a righteous people to fight against a ferocious and mischief-loving people was fully justified. But the justification was far greater here, when the little Muslim community was not only fighting for its own existence against the Meccan Quraish, but for the very existence of the faith in the One True God. They had as much right to be in Mecca and worship in the Ka’ba as the other Quraish, yet they were exiled for their faith. It affected not the faith of one peculiar people. The principle involved was that of all worship, Jewish or Christian as well as Muslim, and of all foundations built for pious uses."] there would surely have been pulled down monasteries, churches, synagogues and mosques, in which the name of God is commemorated in abundant measure. God will certainly aid those who aid His (cause), for verily God is full of strength, exalted in might, (able to enforce His will). (They are) those who, if we establish them in the land, establish regular prayer and give regular charity, enjoin the right and forbid wrong. [A basic teaching, usually involving force if necessary, to keep other Muslims following Islam.] With God rests the end (and decision) of (all) affairs.”
Sura 22:58 (rewards for those who die in jihad)
“Those who leave their homes in the cause of God, and are then slain or die, on them will God bestow verily a goodly provision. [YA: "all the provision necessary to equip the person for a full and happy future life, and also, I think, a provision for his dependants and near and dear ones in this life."] Truly God is He who bestows the best provision.”
[Again, quoting from Brigadier S. K. Malik in his book, "The Quranic Concept of War" we are told of three stages of teaching about war in the Quran: "The Muslim migration to Medina brought in its wake events and decisions of far-reaching significance and consequence for them. While in Mecca, they had neither been proclaimed an Ummah [a people or community] nor were they granted the permission to take up arms against their oppressors. In Medina, a divine revelation proclaimed them an ‘Ummah’ and granted them the permission to take up arms against their oppressors. The permission was soon afterwards converted into a divine command making war a religious obligation for the faithful.” (p. 11)]
STAGE THREE: (REVISED INSTRUCTION IN MEDINA) – DEFENSIVE FIGHTING COMMANDED: [A few months after granting permission to fight in self-defense, the command was given making war (in self defense) a religious obligation. At first, the only enemies in the picture were the "unbelievers" of the Quraish tribe in Mecca, who were idol worshipers. They were the ones who had in a sense declared war on the Muslims. Starting with the battle of Uhud (see sura 3 references below) the hypocrites (Arabs who claimed to be Muslims, but really did not believe) began to show themselves as enemies, and later the Jews were considered enemies. In the beginning of this stage the Jews were not considered enemies because Muhammad was still expecting them to accept him as a prophet like Moses.]
Sura 2:109 (forgive and overlook unbelieving Jews and let God take care of them)
“Quite a number of the people of the Book [Jews] wish they could turn you back to infidelity after ye have believed, from selfish envy, after the truth hath become manifest unto them. But forgive and overlook, till God accomplish His purpose.” [YA: "‘Afa’ (here translated ‘forgive’) means to forget, to obliterate from one's mind. ‘Safaha’ (here translated ‘overlook’) means to turn away from, to ignore, to treat a matter as if it did not affect one."] [For the time being, Muhammad forgave the Jews for their unbelief. Later, when they clearly rejected his claim of prophet-hood, they were no longer "overlooked"!]
Sura 2:190-194 (Fight defensively against an attack from fellow Arab Meccan opponents until persecution is stopped and Islam is established)
“Fight in the cause of God those who fight you, [YA: "War is only permissible in self-defense, and under well-defined limits."] but do not transgress limits; for God loveth not transgressors. [YA: "strict limits must not be transgressed: women, children, old and infirm men should not be molested, nor trees and crops cut down, nor peace withheld when the enemy comes to terms"] And slay them wherever ye catch them, and turn them out from where they have turned you out; [The people of Mecca had persecuted Mohammad and his followers to the point that they were forced to leave Mecca and move to Medina] for tumult and oppression are worse than slaughter; But fight them not at the Sacred Mosque, [in Mecca] [YA: "This passage is illustrated by the events that happened at Hudaibiya in the sixth year of the Hijra (flight from Mecca to Medina) ... Many of them (Muslims) were exiles from Mecca, where the pagans had established an intolerant autocracy, persecuting Muslims, preventing them from visiting their homes and even keeping them out by force from performing the pilgrimage ... In general, it may be said that Islam is the religion of peace, goodwill, mutual understanding and good faith, but it will not acquiesce in wrong-doing, and its men will hold their lives cheap in defense of honor, justice and the religion which they hold sacred."] unless they (first) fight you there; but if they fight you, slay them. Such is the reward of those who suppress faith. [YA: If they want forcibly to prevent you from exercising your sacred rites, they have declared war on your religion, and it would be cowardice to ignore the challenge or to fail in rooting out the tyranny."] But if they cease, God is oft-forgiving, most merciful. And fight them on until there is no more tumult or oppression, and there prevail justice and faith in God; [YA: "When undertaken, it must be pushed with vigor, but not relentlessly, but only to restore peace and freedom for the worship of God .... justice and faith - The Arabic word is Din, which is comprehensive. It implies the ideas of indebtedness, duty, obedience, judgment, justice, faith, religion, customary rites, etc. The clause means: ‘until there is Din for God.’"] but if they cease, let there be no hostility except to those who practice oppression [YA: "If the opposite party cease to persecute you, your hostility ends with them as a party, but it does not mean that you become friends to oppression. Your fight is against wrong; there should be no rancor against men."] … If then any one transgresses the prohibition against you, transgress ye likewise against him. But fear God, and know that God is with those who restrain themselves .” [YA: "At the same time the Muslims are commanded to exercise self-restraint as much as possible. Force is a dangerous weapon. It may have to be used for self-defense or self-preservation but we must always remember that self-restraint is pleasing in the eyes of God. Even when we are fighting, it should be for a principle, not out of passion."]
Sura 2:216,217 (fighting against Meccan Arabs is now commanded, but during Zul-Hajj it’s an offense)
“Fighting is prescribed for you, and ye dislike it. [YA: "To fight in the cause of Truth is one of the highest forms of charity. What can you offer that is more precious than your own life? But here again the limitations come in. If you are a mere brawler, or a selfish aggressive person, or a vainglorious bully, you deserve the highest censure. If you offer your life to the righteous Imam, who is only guided by God , you are an unselfish hero. God knows the value of things better than you do."] But it is possible that ye dislike a thing which is good for you, and that ye love a thing which is bad for you. But God knoweth, and ye know not. They ask thee concerning fighting in the prohibited month. [YA: "The month of pilgrimage (Zul-Hajj)"] Say: ‘Fighting therein is a grave (offence); but graver is it in the sight of God to prevent access to the path of God, to deny Him, to present access to the sacred mosque [in Mecca], and drive out its members.’ [YA: "The intolerance and persecution of the Pagan clique at Mecca caused untold hardships to the holy Messenger of Islam and his early disciples. They bore all with meekness and long-suffering patience until the holy one permitted them to take up arms in self-defence. Then they were twitted with breach of the custom about Prohibited Months, though they were driven to fight during that period against their own feeling in self defense. But their enemies not only forced them to engage in actual warfare, but interfered with their conscience, persecuted them and their families, openly insulted and denied God, kept out the Muslim Arabs from the Sacred Mosque, and exiled them. Such violence and intolerance are deservedly called worse than slaughter."] Tumult and oppression are worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if they can. And if any of you turn back from their faith and die in unbelief, their works will bear no fruit in this life and in the hereafter. They will be companions of the fire and will abide therein. Those who believed and those who suffered exile and fought (and strove and struggled) in the path of God, they have the hope of the mercy of God, and God is oft-forgiving, most merciful.”
Sura 2:256,257 (Don’t force those defeated to become Muslims, but if they reject Islam they will suffer in hell.) “Let there be no compulsion in religion [YA: "Compulsion is incompatible with religion because religion depends upon faith and will, and these would be meaningless if induced by force."] … Of those who reject faith the patrons are the Evil Ones. From light they will lead them forth into the depths of darkness. They will be companions of fire, to dwell therein (for ever).”
Sura 8:1 (spoils of war in fighting against Arab Meccan belongs to God)
“They ask thee [YA: "The occasion was the question of the division of the booty after the battle of Badr."] concerning (things taken as) spoils of war. Say: ‘(Such) spoils are at the disposal of God and the Apostle; [YA: "Booty taken in a lawful and just war does not belong to any individual. If he fought for such accessory rewards, he fought from wrong motives. It belongs to the cause, in this case the cause of God, as administered by His Apostle."] so fear God, and keep straight the relations between yourselves. Obey God and His Apostle, if ye do believe.’”
Sura 8:12,13,15-18 (cut the necks and fingers of those who opposed God and Mohammad and never turn your backs)
“Remember thy Lord inspired the angels (with the message): ‘I am with you: give firmness to the believers. I will instill terror into the hearts of the unbelievers. Smite ye above their necks and smite all their finger-tips off them. [YA: "The vulnerable parts of an armed man are above the neck. A blow on the neck, face, or head, finishes him off. If he has armor it is difficult to get at his heart. But if his hands are put out of action, he is unable to wield his sword or lance or other weapon, and easily becomes a prisoner."] This because they contended against God and His Apostle. If any contend against God and his Apostle, God is strict in punishment … O ye who believe! When ye meet the unbelievers in hostile array, [YA: "Zahfan in the text implies a slow and well-planned proceeding towards a hostile army. When once in combat, carry it through. There is no room for second thoughts. Death or victory should be the motto of every soldier. It may be death for himself individually, but if he has faith, there is triumph in either case for his cause."] never turn your backs to them. If any do turn his back to them on such a day – unless it be in a stratagem of war, or to retreat to a troop (of his own) – he draws on himself the wrath of God, and his abode is hell, – an evil refuge (indeed)! It is not ye who slew them; it was God. When thou threwest (a handful of dust), [YA: "When the battle (of Badr) began, the Holy Apostle prayed, and threw a handful of dust or sand at the enemy, symbolical of their rushing blindly to their fate. This had a great psychological effect. Every act in the battle is ascribed to God, as it was in his cause, and it was not undertaken except by His command."] it was not thy act, but God’s in order that He might test the believers by a gracious trial [YA: "Numerically the odds against the Muslims were three to one. In other ways they were at a disadvantage: of arms and equipment they had but little, while the enemy were well-found; they were inexperienced while the Quraish had brought their foremost warriors. In all this there was a test, but the test was accompanied by gracious favors of countless value ... Thus the trial or test became itself a blessing."] from Himself; for God is He who heareth and knoweth (all things). That, and also because God is He who makes feeble the plans and stratagems of the unbelievers.”
Sura 8:38-42 (Keep fighting them until they stop persecuting believers and until Islam is established. If they stop fighting then stop. Now, a fifth of all the booty belongs to God and His leader.)
“Say to the unbelievers, if (now) they desist (from unbelief), their past would be forgiven them, but if they persist, the punishment of those before them is already (a matter of warning for them).” And fight them on until there is no more tumult or oppression, and there prevail justice and faith in God altogether and everywhere. But if they cease, verily God doth see all that they do. [YA: "If they cease from fighting and from the persecution of truth, God judges them by their actions and their motives, and would not wish that they should be harassed with further hostility."] If they refuse, be sure that God is your protector – the best to protect and the best to help. And know that out of all the booty that ye may acquire (in war), a fifth share is assigned to God, – and to the Apostle, and to near relatives, orphans, the needy, and the wayfarer, [YA: "The rule is that a fifth share is set apart for the Imam (the commander) and the rest is divided among the forces. The fifth share reserved is expressed to be for God and the Apostle and for charitable purposes for those to whom charity is due ... The Imam has discretion as to the mode of division. In the Apostle's life time a certain portion was assigned to the Apostle and his near relatives."] – If you do believe in God and in the revelation we sent down to our servant on the day of testing, [YA: "Testing: Furqan: Criterion between right and wrong, decision between the forces of faith and unbelief. The battle of Badr is called by this name."] – the day of the meeting of the two forces. For God hath power over all things. Remember ye were on the hither side of the valley, and they on the farther side, and the caravan on lower ground than ye. [YA: "The little Islamic force from Medina went out to meet the big Meccan army, and they met on the two sides of a valley at Badr, while the Quraish caravan was on lower ground towards the sea, about 3 miles from Badr."] Even if ye had made a mutual appointment to meet, ye would certainly have failed in the appointment, but (thus ye met), that God might accomplish a matter already enacted, [YA: "They were all at cross purposes. The caravan was making for Mecca, but scarcely thought it could get there. The Quraish force was trying to save the caravan and then annihilate the Muslims. The Muslims had decided to let the caravan alone but attack the Quraish army from Mecca, which they thought was going to be small, but which turned out to be big - more than three times their number. Yet the two forces met, precisely at the spot and at the time when a decisive battle should take place and the Muslims dispose of the pretensions of the Meccan. If they had carefully planned a mutual appointment, they could not have carried it out more precisely."] that those who died might die after a clear sign (had been given), and those who lived might live after a clear sign (had been given). And verily God is He who heareth and knoweth (all things).”
Sura 8:45,46 (Call on God, obey the Apostle, be united, persevere)
“O ye who believe! When ye meet a force, be firm, and call God in remembrance much (and often) that ye may prosper. And obey God and His Apostle, and fall into no disputes, lest ye lose heart and your power depart. And be patient and persevering, for God is with those who patiently persevere.”
Sura 8:57-61 (If you defeat them, treat the treacherous with treachery and terrorize. God will repay what you spend. If they ask for peace give them peace.)
“If ye gain the mastery over them in war, disperse, with them, those who follow them, that they may remember. If thou fearest treachery from any group, throw back (their covenant) to them, (so as to be) on equal terms. For God loveth not the treacherous. Let not the unbelievers think that they can get the better (of the godly). They will never frustrate (them). Against them make ready your strength to the utmost of your power, including steeds of war, [YA: "The immediate occasion of this injunction was the weakness of cavalry and appointments of war in the early fights of Islam. But the general meaning follows. In every fight, physical, moral, or spiritual, arm yourself with the best weapons and the best arms against your enemy, so as to instill wholesome respect into him for you and the cause you stand for."] to strike terror into (the hearts of) the enemies of God and your enemies, and others besides, whom ye may not know, but whom God doth know. Whatever ye shall spend in the cause of God shall be repaid unto you, and ye shall not be treated unjustly. But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in God.”
Sura 8:65 (Fight with perseverance because you will win.)
“O Apostle! Rouse the believers to the fight. If there are twenty amongst you, patient and persevering, they will vanquish two hundred. If a hundred, they will vanquish a thousand of the unbelievers, for these are a people without understanding.”
Sura 8:67-69 (Keep killing and don’t take prisoners until the land is subdued. You shouldn’t fight to get material goods, but God forgives your mistake this time.)
“It is not fitting for an Apostle that he should have prisoners of war until he had thoroughly subdued the land. [notice the ultimate objective!] [YA: "An ordinary war may be for territory or trade, revenge or military glory - all temporal goods of this world. Such a war is condemned. But a jihad is fought under strict conditions under a righteous Imam, purely for the defence of faith and God's law. All baser motives, therefore are strictly excluded. The greed of gain in the shape of ransom from captives has no place in such warfare. At the same time, if there has been heavy loss of life already, captives may be taken, and it would be for the Imam to exercise his discretion as to the time when it was safe to release them and whether the release should be free or on parole or on a fine by way of punishment. Destruction and slaughter, however, repugnant to a gentle soul like that of Muhammad, were inevitable where evil tried to suppress the good ... Seventy captives were taken at Badr, and it was decided to take ransom for them. While the general principle of fighting for the purpose of taking captives in order to get their ransom is condemned, the particular action in this case was approved."] Ye look for the temporal goods of this world, but God looketh to the hereafter. And God is exalted in might, wise. Had it not been for a previous ordainment from God, a severe penalty would have reached you for the (ransom) that ye took. But (now) enjoy what ye took in war, lawful and good. But fear God, for God is oft-forgiving, most merciful.” [YA: "Though any motive of worldly gain, which may have been in the minds of some among the victorious Muslim army, is condemned as worthy of a severe penalty, what actually happened is ascribed to the plan of God, which was pre-ordained. Among the prisoners taken were ... who afterwards became Muslims ... In the case of all prisoners, if there was any good in their hearts, their very fight against Islam and their capture led to their being blessed with Islam. Thus does God's plan work in a marvelous way, and evolve good out of seeming evil."]
Sura 8:70,71 (tell captives they can be blessed with Islam if they want to believe, otherwise power over them has been given by God)
“O Apostle! Say to those who are captives in your hands, ‘If God findeth any good in your hearts, He will give you something better than what has been taken from you, and He will forgive you, for God is oft-forgiving, most merciful.’ [YA: "In spite of their previous hostility, God will forgive them in His mercy if there was any good in their hearts, and confer upon them a far higher gift than anything they have ever lost. This gift in its highest would be the blessing of Islam..."] But if they have treacherous designs against thee, (O Apostle!), they have already been in treason against God, and so hath He given (thee) power over them.” [YA: "If the kindness shown to them is abused by the prisoners of war when they are released, it is not a matter for discouragement to those who showed the kindness...The believers have done their duty in showing such clemency as they could in the circumstances of war. For them ‘God sufficeth.’"]
Sura 8:72a (fighters and helpers are brothers in the struggle for the cause)
“Those who believed, and adopted exile, [left Mecca and went to Medina] and fought for the faith with their property and their persons in the cause of God, as well as those who gave (them) asylum and aid, – these are (all) friends and protectors, one of another.” [YA: "The reference is to ... the people who forsook their homes and adopted voluntary exile from Mecca in company with their beloved leader, and their good friends in Medina, who gave them asylum and every kind of assistance, moral and material. Under the magnetic personality of the Holy Apostle these two groups became like blood brothers, and they were so treated in matters of inheritance during the period when they were cut off from their kith and kin."]
Sura 47:4-6,15 (Cut their necks, subdue them, then be generous. Martyrs will receive paradise where there are rivers of water, milk, wine and honey plus fruits)
“Therefore, when ye meet the unbelievers (in fight), smite them at their necks. [YA: "When once the fight (Jihad) is entered upon, carry it out with the utmost vigor, and strike home your blows at the most vital points , both literally and figuratively. You cannot wage war with kid gloves."] At length, when ye have thoroughly subdued them, bind a bond firmly (on them). [YA: "In the first onset there must necessarily be great loss of life, but when the enemy is fairly beaten, which means in a Jihad, that he is not likely to seek again the persecution of Truth, firm arrangements should be made to bring him under control ... Others have construed the words to mean, ‘After the enemy's number are fairly thinned down, prisoners may be taken.’"] Thereafter (is the time for) either generosity [YA: "i.e. the release of prisoners without ransom."] or ransom until the war lays down its burdens. Thus (are ye commanded), but if it had been God’s will, he could certainly have exacted retribution from them (Himself). But (He lets you fight) in order to test you, some with others. But those who are slain [YA: "There are two alternative readings, (1) qatalu, ‘those who fight’, and (2) qutilu, ‘those who are slain.’"] in the way of God, He will never let their deeds be lost. Soon will He guide them and improve their condition, and admit them to the Garden [paradise] [YA: "the state of bliss which is declared in revelation to be destined for those who serve God"] which He has announced for them … (Here is) a parable of the garden which the righteous are promised. In it are rivers of water incorruptible, rivers of milk of which the taste never changes, rivers of wine, a joy to those who drink, and rivers of honey pure and clear. In it there are for them all kinds of fruits, and grace from their Lord.”
Sura 3:152 (The battle of Uhud in 625 AD was the second of the three battles against the Quraish. God gave permission to annihilate the enemy, but the believers failed God’s test because of coveting the things of this world. Still God forgave them.)
“God did indeed fulfil His promise to you when ye with His permission were about to annihilate your enemy, until ye flinched and fell to disputing about the order and disobeyed it after He brought you in sight (of the booty) which ye covet. Among you are some that hanker after this world and some that desire the hereafter. Then did He divert you from your foes in order to test you. But He forgave you, for God is full of grace to those who believe.” [YA: "Uhud was in the beginning a victory for the Muslims. Many of the enemy were slain, and they were retiring when a part of the Muslims, against orders, ran in pursuit, attracted by the prospects of booty. The disobedience seemed at first pleasant. They were chasing the enemy, and there was the prospect of booty. But when the gap was noticed by the enemy, they turned the flank round the hill and nearly overwhelmed the Muslims. Had it not been for God's grace and the firmness of their Leader and his immediate companions, they would have been finished."]
Sura 3:157,165-167,169-171,195b (Martyrs have their sins blotted out and go to paradise, plus bring glory and peace to their loved ones left behind. Believers suffer defeat in battle when they disobey and don’t fully strive.)
“And if ye are slain, or die, in the way of God, [This phase usually refers to Jihad] forgiveness and mercy from God are far better than all they [unbelievers] could amass … What! When a single disaster smites you, although ye smote (your enemies) with one twice as great, do you say, ‘Whence is this?’ Say (to them), ‘It is from yourselves. For God hath power over all things.’ What ye suffered on the day the two armies met was with the leave of God, in order that He might test the believers. [YA: "If (the battle of) Uhud was a reverse to the Muslims, they had inflicted a reverse twice as great on the Meccan at Badr. This reverse was not without God's permission, for He wanted to test and purify the faith of those who followed Islam, and to show them that they must strive and do all in their power to deserve God's help. If they disobeyed orders and neglected discipline, they must attribute the disaster to themselves and not to God."] And the hypocrites also. These were told, ‘Come fight in the way of God, or (at least) drive (the foe from your city).’ They said, ‘Had we known how to fight, we should certainly have followed you.’ [YA: "... they gave counsels of caution ... nothing but cowardice ... what they wished was not the good of the community ... When others were for self-sacrifice, they were for ease and fair words. Pretending to be Muslims, ... they pretended to know nothing of fighting and left their devout brethren to defend their faith and ideals."] … Think not of those who are slain in God’s way as dead. Nay, they live, finding their sustenance in the presence of their Lord. [Others translate this, "by their Lord" or "from their Lord." Clearly, as is evident from YA's following note, Muslims do not think of Paradise as including intimate fellowship with God in His presence, but rather a place of blessings from the presence of the Lord.] [YA: "... through the gateway of death, they enter the true real life, as opposed to its shadow here. Our carnal life is sustained with carnal food, and its joys and pleasures at their best are those which are projected on the screen of this material world. Their real life is sustained from the ineffable presence and nearness of God."] They rejoice in the bounty provided by God and with regard to those left behind, who have not yet joined them (in their bliss), the (martyrs) glory in the fact that on them is no fear, nor have they (cause to) grieve. [YA: "The martyrs not only rejoice at the bliss they have themselves attained. The dear ones left behind are in their thoughts. It is part of their glory that they have saved their dear ones from fear, sorrow, humiliation, and grief, in this life, even before they come to share in the glories of the hereafter."] They glory in the grace and the bounty from God, and in the fact that God suffereth not the reward of the faithful to be lost (in the least) … Those who have left their homes, or been driven out therefrom, or suffered harm in my cause, of fought or been slain, verily, I will blot out from them their iniquities, and admit them into gardens with rivers flowing beneath – a reward from the presence of God, and from His presence is the best of rewards.”
Sura 61:4,11-13 (God loves those who fight in His cause without wavering. He will give speedy victory, forgiveness of sins and admission to paradise to those who fight with all they have.)
“Truly God loves those who fight in His cause in battle array, as if they were a solid cemented structure … that ye believe in God and His Apostle, and that ye strive (your utmost) in the cause of God, with your property and your persons. That will be best for you, if ye but knew! He will forgive you your sins, and admit you to gardens beneath which rivers flow, and to beautiful mansions in gardens of eternity. That is indeed the supreme achievement. And another (favour will He bestow), which ye do love – help from God and a speedy victory. So give the glad tidings to the believers.” [YA: "The supreme achievement has already been mentioned, viz: the gardens of eternity in the presence of God. But lest that seem too remote or abstract for the understanding of men not spiritually advanced, another type or symbol or metaphor is mentioned which the men who first heard this message could at once understand and appreciate - ‘which ye do love’; viz,: help and victory. For all striving in a righteous cause we get God's help and however much the odds against us may be, we are sure of victory with God's help."] [It should be noted that further description of the delights of Paradise had been given earlier in several of the early Meccan suras. An example is Sura 55:52-58: "In them (each) will be fruits of every kind, two and two... They will recline on carpets, whose inner linings will be of rich brocade. The fruit of the gardens will be near (and easy to reach)... In them will be (maidens), chaste, restraining their glances, whom no man or Jinn before them has touched ... like unto rubies and coral." YA in his notes tells us that all of the description of Paradise is symbolic and that, "Carnal sex has of course no place in Heaven..."]
Sura 4:74-78a (rewards for fighters against Satan, but not for the cowardly)
“Let those fight in the cause of God [Jihad] who sell the life of this world for the hereafter. [YA: "It is not every one - least of all, poltroons and faint-hearted persons - who is fit to fight in the cause of God. To do so is a privilege, and those who understand the privilege are prepared to sacrifice all their interest in this life, and this life itself..."] To him who fighteth in the cause of God – whether he is slain or gets victory [YA: "Note that the only alternatives here are death or victory! The true fighter knows no defeat."] – soon shall We give him a reward of great (value). And why should ye not fight in the cause of God and of those who, being weak, are ill-treated (and oppressed)? Men, women, and children, whose cry is ‘Our Lord! Rescue us from this town, whose people are oppressors, and raise for us from Thee one who will protect, and raise for us from Thee one who will help!’ [YA: "In the great persecution, before Mecca was won again, what sorrows, threats, tortures and oppressions were suffered by those whose faith was unshaken? Muhammad's life and that of his adherents was threatened. They were mocked, assaulted, insulted and beaten. Those within the power of the enemy were put into chains and cast into prison. Others were boycotted and shut out of trade, business and social intercourse. They could not even buy the food that wanted, or perform their religious duties. The persecution was redoubled for the believing slaves, women and children (left behind) after the Hijrat (flight to Medina). Their cry for a protector and helper from God was answered when Muhammad the Chosen One brought freedom and peace to Mecca again."] Those who believe fight in the cause of God, and those who reject faith fight in the cause of evil. So fight ye against the friends of Satan. Feeble indeed is the cunning of Satan. Hast thou not turned thy vision to those who were told to hold back their hands (from fight) but establish regular prayers and spend in regular charity? When (at length) the order for fighting was issued to them, behold, a section of them feared men as – or even more than – they should have feared God. They said, ‘Our Lord! Why hast Thou ordered us to fight? Wouldst Thou not grant us respite to our (natural) term, near (enough)?’ Say, ‘Short is the enjoyment of this world. The hereafter is the best for those who do right. Never will ye be dealt with unjustly in the very least!’ Wherever ye are, death will find you out. Even if ye are in towers built up strong and high!” [This passage clearly states that at first in Mecca they were told to hold back and not fight, and later they were ordered to fight.]
Sura 4:84,88,89 (Fight, and rouse other believers to fight. Don’t join the hypocrites, but instead seize and slay them if they flee or betray you.)
“Then fight in God’s cause – Thou art held responsible only for thyself – and rouse the believers. It may be that God will restrain the fury of the unbelievers, for God is the strongest in might and punishment … Why should ye be divided into two parties about the hypocrites? God hath upset them for their (evil) deeds … But take not friends from their ranks until they flee in the way of God (from what is forbidden). But if they turn renegades, seize them and slay them wherever ye find them…” [YA: "When the desertion of the hypocrites at Uhud nearly caused a disaster to the Muslim cause there was great feeling among the Muslims of Medina against them. One party wanted to put them to the sword. Another to leave them alone. The actual policy pursued avoided both extremes ... they were given a chance of making good. If they made a sacrifice for the cause (‘flee from what is forbidden’), their conduct purged their previous cowardice, and their sincerity entitled them to be taken back. If they deserted the Muslim community again, they were treated as enemies."]
Sura 4:90,91 (two classes of deserters may be given leniency)
“Except those who join a group between whom and you there is a treaty (of peace), or those who approach you with hearts restraining them from fighting you as well as fighting their own people. [YA: "The exception refers to "seize them and slay them", the death penalty for repeated desertion. Even after such desertion, exemption is granted in two cases. One is where the deserter took asylum with a tribe with whom there was a treaty of peace and amity ... The second case for exemption is where the man from his own heart desires never to take up arms against Islam, though he does not wish to join the forces of Islam, to fight against a hostile tribe (perhaps his own) fighting against Islam."] If God had pleased, He could have given them power over you, and they would have fought you. Therefore if they withdraw from you but fight you not, and (instead) send you (guarantees of) peace, then God hath opened no way for you (to war against them). Others you will find that wish to gain your confidence as well as that of their people. Every time they are sent back to temptation, they succumb thereto. [YA: "As opposed to the two classes of deserters to whom clemency may be shown, there is a class which is treacherous and dangerous and cannot be left alone. They try to win your confidence, and are all the time in the confidence of the enemy. Every time they get a chance, they succumb to the temptation of double-dealing."] If they withdraw not from you nor give you (guarantees) of peace besides restraining their hands, seize them and slay them wherever ye get them. In their case We have provided you with a clear argument against them.”
Sura 4:95,96 (God gives a higher grade and reward to those who strive and fight in God’s cause.)
“Not equal are those believers who sit (at home) and receive no hurt, and those who strive and fight in the cause of God with their goods and their persons. God hath granted a grade higher to those who strive and fight with their goods and persons than to those who sit (at home). Unto all (in faith) hath God promised good, but those who strive and fight hath he distinguished above those who sit (at home) by a special reward – ranks specially bestowed by Him and forgiveness and mercy. For God is oft forgiving, most merciful.” [YA: "The special reward of such self-sacrifice is high spiritual rank, and special forgiveness and mercy, as proceeding from the direct approbation and love of God."]
Sura 4:100 (sure reward for those who die in the cause of God)
“He who forsakes his home in the cause of God, finds in the earth many a refuge, wide and spacious. Should he die as a refugee from home for God and his Apostle, his reward becomes due and sure with God, and God is oft-forgiving, most merciful.”
Sura 33:25-27 (God enabled the Muslims to defeat both the idolaters and the Jews supporting them in their third and final attack against Medina, called the battle of the Trench, in 627 AD.)
“And God turned back the unbelievers for (all) their fury. No advantage did they gain, and enough is God for the believers in their fight. And God is full of strength, able to enforce His will. And those of the People of the Book [Jews] who aided them – God did take them down from their strongholds and cast terror into their hearts (so that) some ye slew, and some ye made prisoners. And He made you heirs of their lands, their houses, and their goods. And of a land which ye had not frequented (before). And God has power over all things.” [YA: "In spite of all the mighty preparations and the great forces which the Meccan, in concert with the central Arabian Bedouins, the discontented Jews, and the treacherous hypocrites, brought to the siege of Medina, all their plans were frustrated. Their fury availed them nothing. They departed in hot haste. This was their last and dying effort. The initiative thereafter lay with the forces of Islam."]
Sura 33:50 (you may take women whom you capture to be your concubines in addition to your wives)
“O Prophet! We have made lawful to thee thy wives to whom thou hast paid their dowers, and those whom thy right hand possesses out of the prisoners of war whom God has assigned to thee … For the believers (at large), We know that We have appointed for them as to their wives and the captives whom their right hands possess …”
Sura 22:58,59 (good provision of admission to a pleasing place for those who die in the cause of God)
“Those who leave their homes in the cause of God, and are then slain or die, on them will God bestow verily a goodly provision. [YA: "all the provision necessary to equip the person for a full and happy future life, and also, I think, a provision for his dependants and near and dear ones in this life."] Truly God is He who bestows the best provision. Verily He will admit them to a place with which they shall be well pleased, for God is all-knowing, most forbearing.”
Sura 22:78 (struggle for God’s cause in sincerity and under discipline)
“And strive in His cause as ye ought to strive (with sincerity and under discipline).”
Sura 48:15-17 (Those who lag behind will face God’s punishment. The lame, blind and sick are excused. Those who fight will be rewarded with paradise.)
“Those who lagged behind (will say), when ye (are free to) march and take booty (in war), ‘Permit us to follow you.’ They wish to change God’s decree. [YA: "Now comes out another motive behind the minds of the laggards. The journey for pilgrimage (to Mecca) had no promise of war booty ... Jihad is not for personal gain or booty ... On the contrary Jihad is hard striving, in war and peace, in the cause of God."] Say, ‘Not thus will ye follow us. God has already declared (this) beforehand.’ Then they will say, ‘But ye are jealous of us.’ Nay, but little do they understand (such things). Say to the desert Arabs who lagged behind, [those who were not from Mecca, but joined Mohammad later at Medina] [YA: "The desert Arabs loved fighting and plunder, and understood such motives for war. The higher motives seemed to be beyond them. Like ignorant men they attributed petty motives or motives of jealousy if they were kept out of the vulgar circle of fighting for plunder."] ‘Ye shall be summoned (to fight) against a people given to vehement war. [YA: "...(as happened later in the Persian and Byzantine wars) there was real fighting with formidable and well-organized armies."] Then shall ye fight, or [unless] they shall submit. Then if ye show obedience, God will grant you a goodly reward, but if ye turn back as ye did before, He will punish you with a grievous penalty.’ No blame is there on the blind, nor is there blame on the lame, nor on one ill (if he joins not the war). But he that obeys God and His Apostle, (God) will admit him to gardens beneath which rivers flow, and he who turns back, (God) will punish him with a grievous penalty.” [YA: "There may be neither fighting nor booty. But all who obey the righteous imam's call to Jihad with perfect discipline will get the spiritual rewards of the hereafter."]
Sura 48:22-24 (In 628 AD the Muslims attempted to enter Mecca to perform the pilgrimage. They were stopped on the edge of the city by Meccan forces. No fighting took place, but the two parties came to an agreement called the Treaty of Al-Hudaybiyah, in which the Muslims would be permitted to perform the pilgrimage a year later in return for a 10 year truce.)
“If the unbelievers should fight you, they would certainly turn their backs. Then would they find neither protector nor helper. (Such has been) the practice (approved) of God already in the past. [In comparing this passage with Sura 33:61,62, it is the opinion of YA that this refers to the instructions given to Israel in Deuteronomy regarding the destruction or displacement of the nations living in the promised land.] No change wilt thou find in the practice (approved) of God. And it is He Who has restrained their hands from you and your hands from them in the midst of Mecca, after that He gave you the victory over them.”
Sura 48:29a (Muslims fight against unbelievers, but are loving among themselves)
“Muhammad is the Apostle of God, and those who are with him are strong against unbelievers, (but) compassionate amongst each other.” [YA: "The devotees of God wage unceasing war against evil, for themselves, and for others, but to their own brethren in faith - especially the weaker ones - they are mild and compassionate."]
Sura 66:9 (fight against unbelievers and hypocrites)
“O Prophet! Strive hard [jihad] [YA: "See 9:73, where the same words introduce the argument against the hypocrites."] against the unbelievers and the hypocrites, and be firm against them. Their abode is hell – an evil refuge (indeed).”
Sura 49:15 (True believers spend all in God’s cause.)
“Only those are believers who have believed in God and His Apostle [Mohammad], and have never since doubted, but have striven [jihad] with their belongings and their persons in the cause of God.”
STAGE FOUR: (AFTER CONQUERING MECCA) – OFFENSIVE WAR COMMANDED TO KILL THE PAGANS AND HUMBLE THE CHRISTIANS AND JEWS: [The Muslims continued to gain strength until the Meccans surrendered (in 630 AD). Most of the pagans of the city then became Muslims, so Mohammad and his followers were able to take over the city and cleanse the Ka’aba of some 360 idols resident there. At this point a new order was given to fit the new situation. By this time it was evident that the Jews would not accept Muhammad's claim to be a prophet, so the list of enemies now included all unbelievers - Jews and Christians as well as the pagans. Now it is no longer just defensive fighting, but aggressive Jihad against all unbelievers is commanded. Since this is the final teaching of the Quran regarding Jihad, it is what is still in force today.]
Sura 9:1-6 (Dissolve all treaties with those pagans who haven’t kept them, giving them four months notice. But keep your treaties with other idol worshipers till the end of the time agreed upon. In the future, make no more treaties with pagans, but kill those who do not receive Islam.)
“A (declaration) of immunity from God and His Apostle, to those of the pagans [The Meccan idolaters were the primary ones here in view.] with whom ye have contracted mutual alliances. Go ye, then, for four months backwards and forwards (as ye will) throughout the land, [YA: "The pagans and enemies of Islam frequently made treaties of mutual alliance with the Muslims. The Muslims scrupulously observed their part, but the pagans violated their part again and again when it suited them. After some years' experience it became imperative to denounce such treaties altogether. This was done in due form, with four months' notice, and a chance given to those who faithfully observed their pledges, to continue their alliance."] but know ye that ye cannot frustrate God (by your falsehood), but that God will cover with shame those who reject Him. And an announcement from God and His Apostle, to the people (assembled) on the day of the great pilgrimage – that God and His Apostle dissolve (treaty) obligations with the pagans. If, then ye repent, it were best for you. But if ye turn away, know ye that ye cannot frustrate God. And proclaim a grievous penalty to those who reject faith. [It would seem that the ultimate sin is not believing in Islam, not just failing to keep their treaty agreement.] (But the treaties are) not dissolved with those pagans with whom ye have entered into alliance and who have not subsequently failed you in aught, nor aided any one against you. So fulfill your engagements with them to the end of their term, for God loveth the righteous. But when the forbidden months are past, then fight and slay the pagans wherever ye find them, and seize them, beleaguer them, and lie in wait for them in every stratagem (of war). But if they repent, and establish regular prayers and practice regular charity, then open the way for them. [YA: "When war becomes inevitable, it must be prosecuted with vigor ... The fighting may take the form of slaughter, or capture, or siege, or ambush and other stratagems. But even then there is room for repentance and amendment on the part of the guilty party, and if that takes place, our duty is forgiveness and the establishment of peace. "] For God is oft-forgiving, most merciful. If one among the pagans ask thee for asylum, grant it to him, so that he may hear the Word of God; and then escort him to where he can be secure. That is because they are men without knowledge.”
Sura 9:11,12,14,15 (Pagans who accept Islam become brother Muslims. Fight those who break their agreements. God will punish them by your hands.)
“But (even so), if they repent, establish regular prayer, and practice regular charity, they are your brethren in faith … But if they violate their oaths after their covenant, and taunt you for your faith, fight ye the chiefs of unfaith, for their oaths are nothing to them … Fight them and God will punish them by your hands, cover them with shame, help you (to victory) over them, heal the breasts of believers, and still the indignation of their hearts. For God will turn (in mercy) to whom He will …”
Sura 9:16 (God knows those who strive with all they have, and don’t make friends with or seek protection from non-Muslims)
“Or think ye that ye shall be abandoned, as though God did not know those among you who strive with might and main, and take none for friends and protectors except God, His Apostle, and the (community of) believers? But God is well-acquainted with (all) that ye do.” [Notice that now Muslims are commanded to refrain from friendship with all non Muslims. This is because they are in a state of war with them. For this reason the Muslim world is sometimes referred to as, "the house of Islam" while the rest of the world is called "the house of war."]
Sura 9:19-22 (Jihad is greater than other service, and of the highest rank in the sight of God)
“Do ye make the giving of drink to pilgrims, or the maintenance of the Sacred Mosque, equal to (the pious service of) those who believe in God and the last day, and strive [jihad] with might and main in the cause of God? They are not comparable in the sight of God, and God guides not those who do wrong. Those who believe, and suffer exile and strive with might and main in God’s cause with their goods and their persons [YA: "Here is a good description of jihad. It may require fighting in God's cause, as a form of self-sacrifice. But its essence consists in (1) a true and sincere faith, which so fixes its gaze on God that all selfish or worldly motives seem paltry and fade away, and (2) an earnest and ceaseless activity, involving the sacrifice (if need be) of life, person, or property, in the service of God. Mere brutal fighting is opposed to the whole spirit of jihad, which the sincere scholar's pen or preacher's voice or wealthy man's contributions may be the most valuable forms of jihad."] have the highest rank in the sight of God. They are the people who will achieve (salvation). Their Lord doth give them glad tidings of a mercy from Himself, of His good pleasure, and of gardens for them,

Your own thoughts? As always~~ Reflect yourself please.

WHO /WHY DELETE MY YESTERDAY POST ?

PLZ BEHAVE EITHER COURAGEOUS OR DO SOMETHING OTHER THAN PHOBIC MANIA……………DELETING MUSLIM COMMENT INDICATED THAT U’R FAILED TO U’R ARGUMENT ,IF U HAVE CONFIDENCE TO U’R CLAIM ,WHAT REQUIREMENT OF DELETING MY POST ? OR WHY COURAGEOUSLY COME TO DEBATE WITH ME ABOUT THE TOPIC …………….

RAHUL JI I AM SHABEER ,I THINK U REMEMBER ME @ FAITHFREEDOM.COM……………

PLZ COME TO DEBATE WITH US ,DON’T DELETE THE POST,PLZ GIVE THE RIGHT OF EXPRESS OUR OPINION………………..

A POSITIVE REPLY EXPECTING FROM U

You have an open mind and no hatred i hope by visiting here it won’t ruin u morally. And yes a person would not be mad for an individual decision. if some don’t choose Islam as a religion, then it is their decision. Who are we to have the rights to stop and why is it relevant to be mad?

==And to raj. not all Muslims have four wives.I don’t know to what understanding you are in now. i can only smell evil from you for being so negatively manipulative.

You don’t need to be married to 4 lady to have an increase in population. Some non-muslims are very open minded and that makes them to have babies even w/o marriage. clear and simple.

so again your interpretation is wrong. You always have it your own way and force all to agree. *shake head*

“Any religion if followed in the right sense will nullify difference between the created and the creator and if the same religion is misunderstood OR misrepresented then it makes a man worse than the devil. Verily, those who misrepresent it are the scholars of the religion. ”

How do you know it is a right sense or not? you own ur mind now as you live on this earth and you take control of your mind. So do you think u are absolutely right? be sure it is not a self satisfaction over your hatred.

How sure are you that the philosopher is right? He is a human like us too right? So then it shows how we accept the phrase and convey it.

Maybe the one mentioned in your own philosophy quote is really the Human of your kind and this site owner.. You may be the person that is worse than a devil by doing all sorts of negativity. Like now. criticizing, humiliating, and keep on finding others fault, wrong doing and such. So which part of your brain is POSITIVE? or you follow how hatred you feel from your heart and transmit it to your brain?

Human make mistakes and not perfect so we cannot trust on some ONLINE thingy too much. Human are at fault but not the religion. sounds familiar? yes indeed this happens in every one of US W/O realizing it. Look at you, you are being so negative and that makes you a bad human BUT do your religion teaches you those negative attitude? NO absolutely.

Bad things come from human. And so Human HAVE NO RIGHTS to talk bad or humiliate some other human too! Because all are the same unless you are soooooo Nice and 100% sure you are good.

If you wanna know Muhammad PBUH Prophet-hood then you go and learn about Muhammad PBUH. inward and outward about Muhammad PBUH. Besides miracles, there are outward – physical attribute- that can be prove of his prophet-hood. AND you can find it in the AUTHENTIC book of the Prophet before him. It shows of the news of the last prophet and the proof or physical proof of the next prophet-hood.

I can obviously see you are making up alot of self interpretation and turn around everything. You know how to “quote” but not to learn. If you don’t think u wanna learn or it is not relevant to learn then you are in a total of NO POSITION to bring all of this up! Be man and go learn about Islam. even though IF in future you wanna learn and your learning of Islam in real Islamic class is with no good attention. Better than not knowing anything and pick and match phrases.

Do all your generations and elderly in your family know you are doing this? Sorry If Islam is wrong to you and it is ok carry on by ur own mean. But you don’t have any rights to humiliate others beliefs REGARDLESS if it is right or wrong to an individual.

But i am brought up in a good mannered family – don’t say or drag in religion topic here- even my family brought me up with full of love and not hatred. and absolutely RESPECT.

i don’t mind go ahead and hate Islam but please be a human of full respects. Don’t convince yourself by saying you can say or do whatever you want. For you to know that our life does not fall on your hand.

you don’t believe Qur’an or Muhammad PBUH, that is your problem but you are creating a group of sick in the brain human over here.

Worse still we have to wait for our texts to be moderately check before it is up? wow u did concern on feedback.

‘World’s Largest’ Online Pedophile Ring Smashed In Europe
http://yellodyno.com/Statistics/statistics_child_molester.html

CHILD PROSTITUTION:

Romania: 2,000 minors victim to prostitution.

The Netherlands: 1,000 children walk the streets.

Northern Italy: 40% of prostitution affects minors.

Belgium: All sorts of young Albanian, Bulgarian, or Ukrainian girls ages 13- 16 years old were discovered in Brussels in 2000.

France: The number would hit 8,000 according to estimations from 2003.

Cambodia: One-third of 50,000 to 70,000 of prostitutes are children.

Popular China: It is estimated that there are between 200,000 and 500,000 child prostitutes.

India: According to UNICEF, India is one of the countries with the most child prostitutes. According to a study from the magazine India Today, between 400,000 and 500,000 children are prostitutes in India.

Japan: In this country, child prostitution is frequent. Research has shown that most of the young girl prostitutes do not suffer from economic problems but are “victims” of a culture of consumerism. Minor girls decide to sell their bodies or participate in a pornographic film in order to buy luxury products: cell phones, shoes, clothes. This often comprises very young girls who have either problems in their family or in school.

Nepal: It is estimated that 12,000 Nepali children, the majority girls, are victims each year of commercial sexual exploitation, whether in Nepal or in brothels in India or other countries.

Philippines: Between 80,000 and 100,000 children, the large majority girls, are victims of prostitution in the Philippines.

Sri Lanka: 30,000 children, mostly boys.

Taiwan: 100,000 minors subjected to sexual exploitation

Thailand: A study of the black market by the International Labor Organization in Thailand in 1998 estimates that prostitution represents 10-14% of the GDP (Gross Domestic Product) of the country in 1998. It is believed that one-third of Thai prostitutes, 24,000-40,000, are minors, sometimes abducted and sold. More than one-quarter are infected with HIV.

Vietnam: 12,000 minor prostitutes according to UNICEF. According to other NGOs, the figures would much heavier. More than 450 Vietnamese children less than 15 years old have been sent to Cambodia to be prostitutes in 2001 (UNICEF).

Brazil: One of the countries most affected by child prostitution (Fortaleza Airport has seen a constant increase from foreign visitors). There are no statistics for prostitution, but 100,000 children on the streets are “exposed” to sexual exploitation. Certain NGOs estimate much higher numbers.

Colombia: 5,000 to 7,000 children in Bogota

Venezuela: 40,000 minors victim to prostitution

Costa Rica: According to NGOs, there are at least 250 child prostitution locations.

United States: Between 244,000 to 325,000 child prostitutes

Canada: The country is becoming alarmed by the rise in child prostitution, notably amongst children of native peoples, victim to the sex industry. This child prostitution is caused by racism, lack of education, and poverty.

http://www.fondationscelles.org/index.php?option=com_content&view=article&id=87:la-prostitution-des-enfants-dans-le-monde&catid=10:fiches-thematiques&Itemid=12&lang=en

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

Child sex tourism :

Thailand : 40% of prostitutes are child in Thailand
Northern Italy: 40% of prostitution affects minors.
Cambodia: 1/3 of prostitutes are child
India : 1.2 million child prostitutes
Brazil: 1.2 million child prostitutes
United States: Between 244,000 to 325,000 child prostitutes.
China: It is estimated that there are between 200,000 and 500,000 child prostitutes.
Mexico:16,000 children in Mexico were involved in prostitution
Sri Lanka, there are nearly 40,000 child prostitutes
In the Philippines, there are 60,000 to 100,000 prostituted children
In Nepal approximately 30% of them were found to be children.
in Vietnam, and 20,000 of these are children.
in Ukraine, research has shown that between 30 and 40 percent of prostitutes are between 11 and 18 years
in Russia approximately 20 to 25 percent of Moscow’s sex workers are minors.

http://en.wikipedia.org/wiki/Child_sex_tourism
http://en.wikipedia.org/wiki/Prostitution_of_children
http://en.wikipedia.org/wiki/Child_sexual_abuse

islamic way of marriage,a girl must reach puberty and with here permission,that the criteria of islamic marriage it scientific and moral ,prophet marriage with aysh[r] ,when she was 9 years ,after the puberty ,11 year onward ,they lived together,,,,,,,,,,,,,,,,,,,, here prophet,aysha[r],her family,prophet family,society,enemy agreed the marriage ,then what the problem………………………….?

even prophet enemy agreed the marriege ,……………………….

u/non beliver say prophet was pedophile,a sexual mad man ,one question to both ,how many children have prophet with aysha[r]……………………? tell me he was sexual interested person like u says ,they have at lest 4000-8000 children ………………..is it ?

at least little bite common sense u have to criticize a man like that………………………………….

or she has any physical /mental problem with her life with prophet ………………………..?

is marriage is only the sexual relationship between men& women ,nothing other than it……………………..?

prophet never married his own interest,allha decided it ,bec’s most of his wife’s r old and weak,but aysh[r] young and intelligent too ,she can keep lot of prophet teaching ,after abuhurira[r],the second person says prophet hadeeth was aysha[r],lot of hadeeth reported from her,an intelligent girl can only doing like that,after the prophet like ,she was dealing major Islamic decision to muslims……………………………………………

actually the criticism pedophile origne midle of 17 the century by christian orientalist & missionaries ,before the 17 the lot of Islamic criticizer is there in history ,but non of them says about the pedophile…………they agreed prophet relation with aysha[r],during the dark age we can predict the people sexuality ,but allha miracle ,prophet ever & never going to any illegal sex with any women from his 63 prophet /before prophet life period………………………….this is the challenge ,if any valid evidence is there prophet doing any illegal sex with any women during his life,ok leave the valid evidence ,any comment is there………….?,lot of enemy is there ,any enemy says a comment he was an ilegal sexual person [remember the periods he was living ,its dark age,sex,drunk,war is their live hood of the major of them]
Bukhari :: Book 9 :: Volume 86 :: Hadith 101

Narrated ‘Aisha:

Allah’s Apostle said, “It is essential to have the consent of a virgin (for the marriage). I said, “A virgin feels shy.” The Prophet; said, “Her silence means her consent.” Some people said, “If a man falls in love with an orphan slave girl or a virgin and she refuses (him) and then he makes a trick by bringing two false witnesses to testify that he has married her, and then she attains the age of puberty and agrees to marry him and the judge accepts the false witness and the husband knows that the witnesses were false ones, he may consummate his marriage.”

Dawud :: Book 11 : Hadith 2091
Narrated Abdullah ibn Abbas:

A virgin came to the Prophet (peace_be_upon_him) and mentioned that her father had married her against her will, so the Prophet (peace_be_upon_him) allowed her to exercise her choice.
Dawud :: Book 11 : Hadith 2095
Narrated Abdullah ibn Abbas:

The Prophet (peace_be_upon_him) said: A guardian has no concern with a woman previously married and has no husband, and an orphan girl (i.e. virgin) must be consulted, her silence being her acceptance.

Dawud :: Book 11 : Hadith 2080
Narrated AbuMusa:

The Prophet (peace_be_upon_him) said: There is no marriage without the permission of a guardian.

Malik :: Book 28 : Hadith 28.2.4

Malik related to me from Abdullah ibn al-Fadl from Nafi ibn Jubayr ibn Mutim from Abdullah ibn Abbas that the Messenger of Allah, may Allah bless him and grant him peace, said, “A woman who has been previously married is more entitled to her person than her guardian, and a virgin must be asked for her consent for herself, and her consent is her silence ”

Dawud :: Book 29 : Hadith 3952
Narrated AbuHurayrah:

The Prophet (peace_be_upon_him) said: The child of adultery is worst of the three.

In the past few years, how often you may have read or heard that:

Islam means peace.
Islam is a religion of tolerance.
It rejects violence and promotes religious and racial harmony.
The word “jihad” does not mean holy war.
Our enemy is fanaticism, not Islam.

Or how often you may have heard or read that

Islam is intolerant, militant, supports terrorism.

The claims differ greatly. Our intention here is to consider these claims, especially on the basis of Islam’s sources, and to provide an initial humane response to them.

Jihad literally means “to strive”, “to struggle”.

Muslims have recognized the following kinds of jihad:

1. The greater jihad: the struggle of the self with evil; the struggle to control the body’s members.

2. The lesser jihad: physical struggle, often associated with fighting and killing. It occurs in the Qur’an most frequently with the meaning of “warfare”, often coupled with “fi sabil Allah” (in the way of Allah Or “on the path of Allah” or “for the cause of Allah”. ).Technically, it is war against non-Muslims only, since Muslims are forbidden to fight Muslims.

This statement seeks to focus on jihad as warfare in Islam and, at least, to touch on its significance for the Muslim community throughout the history of Islam. To accomplish this, we turn to Islam’s source materials (which virtually the total Muslim community has recognized as foundational for any serious formulation and understanding of Islam, its beliefs and its practices, including jihad): the Qur’an (Allah’s eternal and inspired Word revealed through Muhammad), the Hadith (Muslim Canonical Tradition, the Way of the Prophet Muhammad, who is the recipient of the Qur’an and its primary interpreter) and the Shari‘ah.

[To understand Islam it is imperative that one understands the Shari‘ah, Muslim Law. Perhaps nothing so engages the scholars and their differing interpretations of Islam in our rapidly changing world today as the status and interpretation of the Shari‘ah and its application for contemporary society. For a detailed exposition of the manifold aspects of jihad see Majid Khadduri, War and Peace in the Law of Islam (Baltimore: John Hopkins Press, 1966). He also discusses Shi‘ah and Kharaji understandings of jihad.] (Islamic Law as shaped especially by the Qur’an and the Hadith).

Jihad as warfare is a pivotal concern for the Qur’an, the Hadith and the Shari‘ah. All Islamic legal schools deal with it.

But before we turn to Islam’s source materials, let us grasp two fundamental assumptions with which traditional Islam has operated throughout its history and which will provide us with an Islamic context for a clearer understanding of jihad’s significance:

1. Islam is a total way of life. It knows no separation of church and state, of sacred and secular.

2. Islam condemns all polytheism and idolatry, affirming that Allah alone is God. It is the culmination of all God’s previous revelations (Judaism and Christianity included), it supersedes them and virtually renders them obsolete. Islam is now God’s sole revelation and religion for all humanity, Muhammad is Allah’s final prophet and the Qur’an is God’s final book. World sovereignty is the sole prerogative of Islam.

Jihad in the Qur’an

Bearing in mind these fundamental assumptions of Islam, we move on to the Qur’an’s presentation of jihad as warfare, particularly as it is portrayed in the ministry of Muhammad.

Muhammad’s Ministry in Mecca

I (Muhammad) am but a plain warner. (67:2; passim)[3]

We have not sent thee (Muhammad) as a warden over them. (17:54)

So proclaim that which thou art commanded, and withdraw from the idolaters. (15:94; cf. 15:94-99)

And bear with patience what they utter, and part from them with a fair leave taking. (73:10)

… And to be of those who believe and exhort one another to perseverance and exhort one another to pity! (90:17)

Call unto the way of the Lord… and reason with them in a better way…. Grieve not for them and be not in distress because of that which they devise. (16:125-127)

Repel evil with that which is better. (23:96)

All of the above passages are Meccan passages, i.e., passages Muhammad received while he proclaimed Islam in Mecca. As long as he remained in Mecca, he responded to the people of Mecca peacefully. He didn’t respond militantly. This is where Mohammedans find their Quranic references to demonstrate that Islam is peaceful, non-violent!

Muhammad’s Ministry in Medina

In A.D. 622 Muhammad moved from his home in Mecca to Medina, where Arab tribes had invited him to reside and where they became members of his new movement. So important is this event in Islamic history – it is called the hijrah (“emigration”) – that it actually marks the beginning of the Islamic era.

[Why does the hijrah mark the beginning of the Islamic calendar? Does it help define Islam?]

In Medina Muhammad quickly assumed both religious and political leadership over the whole Medinan community. Soon after he arrived in Medina, he received the first of many Quranic passages (called Medinan passages) which directed him and the Muslim community to fight in the cause of Allah against their enemies. The Qur’an alludes to Muhammad’s conflicts with the Arab polytheists throughout Arabia, with the People of the Book (Jews and Christians) and with the hypocrites (Arab polytheists who feigned conversion to Islam: cf. Quran, Sura 49:14). The earliest extant Muslim biographies of Muhammad detail Muhammad’s military struggles. [See especially Alfred Guillaume, The Life of Muhammad, A Translation of Ishaq’s Sirat Rasul Allah (London: Oxford University Press, 1955)]

It is these conflicts which serve as the seeds for the traditional Islamic divisions of society:

1. The House of Islam and the House of War and

2. The Muslim Community; the People of the Book (Jews and Christians, cf. 9:29,30); the Polytheists (who could become Muslim or accept death or slavery).

The following are a few of the Medinan passages which refer to jihad as military struggle in the Qur’an:

Sanction is given unto those who fight because they have been wronged… (22:39; cf. 22:39-41)[6]

The (true) believers are those only who believe in Allah and His messenger and afterward doubt not, but strive with their wealth and their lives for the cause of Allah. Such are the sincere. (49:15; 22:78; 25:52)

Fight in the way of Allah against those who fight against you, but begin not hostilities. Lo! Allah loveth not aggressors.

And slay them wherever ye find them, and drive them out of the places whence they drove you out, for persecution is worse than slaughter. And fight not with them at the Inviolable Place of Worship until they first attack you there, but if they attack you (there) then slay them. Such is the reward of disbelievers.
But if they desist, then lo! Allah is Forgiving, Merciful.
And fight them until persecution is no more, and religion is for Allah. But if they desist, then let there be no hostility except against wrongdoers.
The forbidden month for the forbidden month, and forbidden things in retaliation. And one who attacketh you, attack him in like manner as he attacked you. Observe your duty to Allah, and know that Allah is with those who ward off (evil).
Spend your wealth for the cause of Allah…. (2:190-195; cf. 2:216-218; 2:244; 8:38-40; 8:65,66; 4:84; 5:33-35; 61:4)

Then, when the sacred months have passed, slay the idolaters wherever ye find them, and take them (captive), and besiege them, and prepare for them each ambush. But if they repent and establish worship and pay the poor-due, then leave their way free…. (9:5)

Fight against such of those who have been given the Scripture as believe not in Allah nor the Last Day, and forbid not that which Allah hath forbidden by His messenger, and follow not the religion of truth, until they pay the tribute readily, being brought low.
And the Jews say: Ezra is the son of Allah, and the Christians say: The Messiah is the son of Allah. That is their saying with their mouths. They imitate the saying of those who disbelieved of old. Allah (Himself) fighteth against them. How perverse are they! (9:29,30)

O Prophet! Strive against the disbelievers and the hypocrites! Be harsh with them. Their ultimate abode is hell, a hapless journey’s end. (9:73)

O ye who believe! Fight those of the disbelievers who are near to you, and let them find harshness in you, and know that Allah is with those who keep their duty (unto Him). (9:123)

As for Jihad’s motivation and benefits:

O ye who believe! Shall I show you a commerce that will save you from a painful doom?
You should believe in Allah and His messenger, and should strive for the cause of Allah with your wealth and your lives. That is better for you, if ye did but know.
He will forgive you your sins and bring you into Gardens underneath which rivers flow, and pleasant dwellings in Gardens of Eden. That is the supreme triumph.
And (He will give you) another blessing which ye love: help from Allah and present victory. Give good tidings (O Muhammad) to believers. (61:10-13; cf. 9:19-22; 9:111; 2:154; 2:243-245; 47:4-6; 3:195)
… Allah hath granted a grade higher to those who strive and fight with their goods and persons than those who sit (at home). (4:95)

The well known Egyptian scholar, Sayyid Qutb, notes four stages in the development of jihad:

1. While the earliest Muslims remained in Mecca before fleeing to Medina, God did not allow them to fight;

2. Permission is given to Muslims to fight against their oppressors;

3. God commands Muslims to fight those fighting them;

4. God commands the Muslims to fight against all polytheists. He views each stage to be replaced by the next stage in this order, the fourth stage to remain permanent.

[See especially Sayyid Qutb, Milestones, Revised Edition, especially ch. 4, “Jihaad in the Cause of God” (Cedar Rapids: Unity Publishing House, n.d.) 53-76, in which Sayyid Qutb also acknowledges his debt to Ibn Qayyim al-Jawziyya. The following Quranic translations are by the author.]

To justify the universal and permanent dimensions of jihad he cites the following passages:

They ought to fight in the way of God who have sold the life of this world for the life of the Hereafter; and whoever fights in the way of God and is killed or becomes victorious, to him shall We (God) give a great reward…. (4:74-76)

… and fight them until there is no oppression and the religion is wholly for God…. (8:38-40)

Fight against those among the People of the Book (Jews and Christians) who do not believe in God and the Last Day, who do not forbid what God and His messenger have forbidden, until they are subdued and payjizyah (tax on non-Muslims) … (9:29-32)

But, as we sometimes hear, does not Islam teach that jihad as physical warfare is solely defensive?

True, a few voices in earlier Islamic history and even more voices from the nineteenth century onwards have held this opinion. No doubt, today also many Muslims in the West espouse this opinion, though one might wonder how familiar some of them are with the source materials and history of Islam. Sayyid Qutb, however, pours scorn upon those who view jihad as solely defensive:

… They are ignorant of the nature of Islam and of its function, and that it has a right to take the initiative for human freedom.

Thus wherever an Islamic community exists which is a concrete example of the Divinely-ordained system of life, it has a God-given right to step forward and take control of the political authority so that it may establish the Divine system on earth, while it leaves the matter of belief to individual conscience.

[Sayyid Qutb 76; see also 73. His rationale and a resolution to the tension between Islamic world sovereignty and the often cited Qur’an 2:256 (“There is no compulsion in religion”): Only Islamic sovereignty and the Shari‘ah can offer the requisite justice that allows all people genuine freedom of conscience and choice. It might well be noted here that Muslims frequently quote Qur’an 2:256 as Islam’s declaration of freedom in religion. But how absolute is this freedom? From our discussion on jihad it should be clear how Islam through jihad imposes severe limitations on the freedom of both non-Muslims and Muslims. On the other hand, it should be clarified also that traditional Islam does not limit Jews and Christians to choose either to become Muslim or to fight/die; it also allows them a third choice: to remain what they are (i.e., Jew or Christian) but to come under Islamic rule. Need we add also that Muslim traders and brotherhood movements have also spread Islam peacefully?]

He then cites, during the early advance of Islam, the Muslim response to the Persian general, Rustum, after Rustum enquired why the Muslim leaders had come to Persia with their army:

God has sent us to bring anyone who wishes from servitude to men into the service of God alone, from the narrowness of this world into the vastness of this world and the Hereafter, and from the tyranny of religions into the justice of Islam. God raised a Messenger for this purpose to teach His creatures His way. If anyone accepts this way of life, we turn back and give his country back to him, and we fight with those who rebel until we are martyred or become victorious.[Sayyid Qutb 71.]

Likewise the popular Pakistani Muslim revivalist Abu’l Ala Mawdudi rejects any distinction between offensive and defensive jihad. So also the distinguished contemporary Pakistani scholar, Fazlur Rahman, while recognizing the extensive presence of jihad in the Qur’an, rejects the stand of those modern Muslim apologists who have tried to explain the jihad of the early (Muslim) Community in purely defensive terms.[Fazlur Rahman, Islam (Chicago: University of Chicago Press, 1979) 37]

According to the Encyclopaedia of Islam, “the fight is obligatory even when the unbelievers have not started it.”[ E. Tyan, “Djihad”, Encyclopaedia of Islam, 2nd ed. (Leiden: Brill, 1965] In the words of Rudolph Peters the “ultimate aim of jihad is ‘the subjection of the unbelievers’ and ‘the extirpation of unbelief’”.

[Rudolph Peters, “Jihad”, The Encyclopedia of Religion (NewYork: Macmillan, 1987) Vol. 8:88-91. One wonders, in the light of the immediately above cited evidence, how Jamal Badawi, a prominent Canadian Muslim leader, teacher and debater is able to contend that jihad is “permitted only in self-defence or against tyranny and oppression – not as a tool to promote Islam” (Macleans, “The Will to Fight and Die,” Feb. 11, 1991, 39). Or how Dr. Abdelwahab Boase is able to state “that jihad in the military sense does not have as its object the propagation of religion” (Arabia “Distorting the Image of Islam,” July, 1986, 78). See also “Jihad in the Shari‘ah” and Ibn Khaldun’s comments in this essay]

All of these authorities simply echo Islam’s fundamental assumption that world sovereignty must be in the hands of Muslims.

Still, others may ask, is there not a possible conflict in the Qur’an between its peaceful and militant passages? Or, at least, cannot Muslims choose, between the two, which to follow? In fact, the Qur’an itself addresses the problem of change or conflict in general:

Such of Our revelations as We (Allah) abrogate or cause to be forgotten, We bring (in place) one better or the like thereof. Knowest thou not that Allah is Able to do all things? (2:106)

And when We put a revelation in place of (another) revelation, – and Allah knoweth best what He revealeth – they say: Lo! thou art but inventing. Most of them know not. (16:101)

On the basis of these verses there arose within the Muslim community the principle of Quranic interpretation, called naskh (“abrogation”) which stipulated that earlier peaceful verses could be abrogated by later militant verses, i.e., in the case of jihad the Meccan verses were abrogated by the Medinan verses. It is well known that many Muslim scholars in the early history of Islam contended that Qur’an 9:5, sometimes called “the verse of the sword”, abrogated a host of peaceful passages in earlier portions of the Qur’an. The nineteenth century Indian Muslim leader, Sir Sayyid Ahmad Khan, and a few others have rejected this contention.

Finally we should note here also that at the time of Muhammad’s death most of Arabia had submitted to Islamic sovereignty. With logical consistency his earliest successors dutifully carried on Islam’s expansion beyond the borders of Arabia. Within a century following Muhammad’s death Islam had moved westward across North Africa into Europe and eastward as far as present day Pakistan, a military accomplishment that perhaps remains unparalleled up to that time in history. The enterprise itself was in accordance with the Qur’an’s direction, implemented by Muhammad in Arabia, initiated beyond Arabia by his faithful caliphs, Abu Bakr and Umar, and continued by their successors.

[According to the great Muslim jurist, Shaybani (Kitab al-Siyar al-Kabir, 1,14,15), “Allah gave the Prophet Muhammad four swords (for fighting the unbelievers): the first against polytheists, which Muhammad himself fought with; the second against apostates, which Caliph Abu Bakr fought with; the third against the People of the Book, which Caliph Umar fought with; and the fourth against dissenters, which Caliph Ali fought with” (Majid Khadduri 74). All students of early Islamic history are familiar with the Wars of Apostasy in Arabia, in which Abu Bakr, Muhammad’s successor, crushed the Arab tribes who insisted on apostatizing from Islam immediately after the death of Muhammad. It is also well known that when Muslims invite non-Muslims to embrace Islam, they are to warn them that according to the Shari‘ah the punishment of apostasy from Islam is death.]

Here is a portion of a poem in praise of Muhammad, his army and jihad, composed by Ka’b b. Malik prior to the siege at Ta’if (in Arabia), about two years prior to Muhammad’s death:

Our leader (Muhammad) the prophet, firm,
Pure of heart, steadfast, continent,
Straightforward, full of wisdom, knowledge, and clemency;
Not frivolous nor light minded.
We obey our prophet and we obey a Lord
Who is the Compassionate, most kind to us.
If you offer peace we will accept it
And make you partners in peace and war.
If you refuse we will fight you doggedly,
‘Twill be no weak faltering affair.
We shall fight as long as we live
Till you turn to Islam, humbly seeking refuge.
We will fight not caring whom we meet
Whether we destroy ancient holdings or newly gotten gains.
How many tribes assembled against us
Their finest stock and allies!
They came at us thinking they had no equal
And we cut off their noses and ears
With our fine polished Indian swords,
Driving them violently before us
To the command of God and Islam,
Until religion is established, just and straight, and
Al-Lat and al-‘Uzza and Wudd are forgotten[Pagan deities in Arabia]
And we plunder them of their necklaces and earrings.
For they had become established and confident,
And he who cannot protect himself must suffer disgrace.[Guillaume 587,588]

Jihad in the Hadith

Islam’s Hadith collections too, the second important source of Islam, devote considerable space to jihad. Almost one-third of the fourth of nine volumes of Bukhari, Islam’s principal collector of Hadith, focus on jihad as physical war. The following are a few examples:

Narrated Ibn ‘Umar: Allah’s Apostle said: “I have been ordered (by Allah) to fight against the people until they testify that none has the right to be worshipped but Allah and that Muhammad is Allah’s Apostle, and offer the prayers perfectly and give the obligatory charity, so if they perform all that, then they save their lives and property from me except for Islamic laws, and then their reckoning (accounts) will be done by Allah.”
[The Translation of the Meanings of Sahih al-Bukhari, Muhammad M. Khan (New Delhi: Kitab Bhavan, 1984) Vol. 1:25,26]

Narrated Abu Huraira: Allah’s Apostle was asked, “What is the best deed?” He replied, “To believe in Allah and His Apostle (Muhammad).” The questioner then asked, “What is the next (in goodness)?” He replied, “To participate in Jihad (religious fighting) in Allah’s cause….”
[The Translation of the Meanings of Sahih al-Bukhari, Vol. 1:26]

Abu ‘Abs reported God’s messenger as saying, “No man whose feet become dusty in God’s path will be touched by hell.” Bukhari transmitted it.
[Mishkat al-Masabih, trans. by James Robson (Lahore: Ashraf, 1975) Vol. 1:807]

Al-Miqdam b. Madikarib reported God’s messenger as saying, “The martyr receives six good things from God: he is forgiven at the first shedding of his blood, he is shown his abode in paradise, he is preserved from the punishment in the grave, he is kept safe from the greatest terror, he has placed on his head the crown of honour a ruby which is better than the world and what it contains, he is married to seventy-two wives of the maidens with large dark eyes, and is made intercessor for seventy of his relatives.” Tirmidhi and Ibn Majah transmitted it.
[Mishkat al-Masabih, Vol. 1:814]

Jabir b. Samura reported God’s messenger as saying, “This religion will not cease to endure with a company of the Muslims fighting on its behalf till the last hour comes.” Muslim transmitted it.
[ Mishkat al-Masabih, Vol. 1:808.]

Worth noting here also is the fact that 66 page Introduction to the nine volumes of the widely distributed The Translation of the Meanings of Sahih al-Bukhari contains a 19 page essay “The Call to Jihad (Fighting for Allah’s Cause) in the Holy Qur’an” by Sheikh Abdullah bin Muhammad bin Hamid, Sacred Mosque of Mecca. The author writes in his concluding appeal to his readers:

So it is incumbent upon us (Muslims) to follow the path which Allah’s Messenger (Muhammad) adopted to avoid polytheism and heresy in all its shapes and to take the Holy Qur’an and the Prophet’s Traditions as torches in front of us to guide us. We have to teach our brethren and convey the Message to non-Muslims all over the world as much as possible in order to save them from the Hell-fire. We have to prepare ourselves to stand in the face of our enemy and to possess the means of power and to participate in the progress of useful industries in order to protect our religion and be powerful enough to face our enemy, as Allah, the Elevated says in Surat al-Anfal (8:60):

And make ready against them all you can of power, including steeds of war (tanks, places, missiles and other weapons, etc.) to strike terror into the (hearts of) the Enemy of Allah and your enemy, and others beside, whom you may not know, but whom Allah does know. Whatever you shall spend in the Cause of Allah, shall be repaid to you, and you shall not be treated unjustly.
[The Translation of the Meanings of Sahih al-Bukhari, Vol. 1:xxiv-xliii]

How many terrorists would appeal to this verse “to strike terror into the hearts of the enemy”?

Jihad in the Shari‘ah

From the Qur’an and the Hadith we move to the Shari‘ah. The Shari‘ah is Allah’s Law, distinct from all human codes of law. It is Allah’s indispensable link between Himself and His people (ummah), the manifestation of His divine will for Muslims and for those non-Muslim minorities (or majorities) under the domination of the Muslim community. All Muslim schools of Shari‘ah acknowledge the presence and importance of jihad as warfare. Since, however, the Shari‘ah essentially reflects what its principal sources (Qur’an and Hadith) have pronounced, we limit our quotations from the Shari‘ah to the following:

The sacred injunction concerning war is sufficiently observed when it is carried on by any one party or tribe of Mussulmans; and it is then no longer of any force with respect to the rest. It is established as a divine ordinance, by the word of God, who has said, in the Koran, “slay the infidels”, and also by a saying of the prophet, “war is permanently established until the day of judgement,” (meaning the ordinance respecting war)….
The destruction of the sword is incurred by infidels, although they be not the first aggressors, as appears from various passages in the sacred writings which are generally received to this effect.
[The Hedaya, Commentary on the Islamic Laws, trans. by Charles Hamilton (New Delhi: Kitab Bhavan, 1985) Vol. 2:140,141]

When the Mussulmans enter the enemy’s country, and besiege the cities or strongholds of the infidels, it is necessary to invite them to embrace the faith, because Ibn Abbas relates of the prophet that “he never destroyed any without previously inviting them to embrace the faith.” If, therefore, they embrace the faith, it is unnecessary to war with them, because that which was the design of the war is then obtained without war. The prophet, moreover, has said, “we are directed to make war upon man until such time as they shall confess THERE IS NO GOD BUT ONE GOD; but when they repeat this creed, their persons and properties are in protection.” – If they do not accept the call to the faith, they must then be called upon to pay Jizyat , or capitation-tax; because the prophet directed the commander of his armies so to do; and also, because by submitting to this tax, war is forbidden and terminated, upon the authority of the Koran. (This call to pay capitation tax, however, respects only those from whom the capitation tax is acceptable; for as to apostates and the idolaters of Arabia, to call upon them to pay the tax is useless, since nothing is accepted from them but embracing the faith, as it is thus commanded in the Koran.)
[The Hedaya, Commentary on the Islamic Laws, Vol. 2:143,144. Those who pay the tax jizya(t) are the Dhimmis (The People of the Book: Jews and Christians). For their low status under Muslim rule, see “Dhimma,” Shorter Encyclopaedia of Islam (Ithica: Cornell University, 1953).]

Numerous Meccan passages from the Qur’an uniformly indicate that while Muhammad resided in Mecca, he preached Islam patiently and peacefully, avoiding physical warfare with his enemy. Probably few would challenge this fact. Given this fact, then, it becomes understandable that some Muslims, claiming that Islam means peace and avoids violence, are able to substantiate their claims with Meccan passages from the Qur’an. So let all, Muslims and non-Muslims, recognize this thirteen year period of peace which endured until the Hijrah.

In the Muslim community, war is a religious duty, because of the universalism of the (Muslim) mission and (the obligation to) convert everybody to Islam either by persuasion or by force. Therefore, caliphate and royal authority are united in (Islam), so that the person in charge can devote the available strength to both of them at the same.

[Ibn Khaldun, The Muqaddimah, trans. by Franz Rosenthal (New York: Pantheon Books Inc., 1958) Vol. 1:473. According to Ibn Khaldun Islam’s universality and “obligation to gain power over other nations” distinguishes Islam’s jihad from the holy war of other religions. As to the importance of jihad he states: “Although the personal exercise of the office of judge was to have been the task of (the caliphs), they entrusted others with it because they were too busy with general politics and too occupied with the holy war, conquests, defense of the border regions, and protection of the center. These were things which could not be undertaken by anyone else because of their great importance…” (Vol. 1:454). For further observations on jihad, including his assertion that revenge is man’s motive for war, see Vol.2:70-73]

It is also reflected in the Muslim salutation at the tomb of Muhammad:

Peace be upon thee, O Apostle. We witness that thou hast truly delivered the message, that thou hast striven in the way of God until God glorified His religion and perfected it.

[Kenneth Cragg, Muhammad and the Christian (Maryknoll: Orbis Books, 1984) 26. A very useful volume, not least for its discussion on jihad. See especially “The Political Equation” 33-52]

Herein lies the Islamic priority of the peaceful proclamation of God’s unity and sovereignty and, if circumstances demand it, the enforcement of the peaceful proclamation through “striving in the way of Allah” upon those who resist the peaceful proclamation.

Is this, then, to say that Islam is intrinsically violent and supportive of violence?

For a provocative discussion in the form of a “case history” (Islam in Iran at the time of the Shah and the Revolution vs. the Church in Iran, the assassination of converts from Islam, and the status of Christian mission activity) see Kenneth Cragg’s “Editor’s Postscript” in Bishop Dehqani Tafti’s The Unfolding Design of My World (Norwich: Canterbury Press, 2000) 257-266. During the revolution the son of the Bishop was murdered and, on one occasion, the Bishop himself narrowly escaped being killed.

Is one to attribute the New York Trade Centre catastrophe directly to Islam? Surely there are masses of Muslims who, consciously or unconsciously, reject terrorism and even the military face of Islam associated with jihad in Islam.

And surely even if they recognize the historical reality of jihad in traditional Islam, it is still theirs to reject its present validity because, they feel, jihad ought to have been a temporarily imposed duty only and is now obsolete and in need of reinterpretation.

Thus the moderate Muslim Sa‘id al-Ashmawy, former chief justice of Egypt’s supreme court, in his popular article in Readers Digest, Jan. 1996, 25-28. He says: “Actually, the Koran’s call to arms, or jihad, relates to a specific episode when the Prophet prepared to attack his enemies from the city of Mecca. It was never intended as a prescription for permanent warfare…” Another contemporary Egyptian scholar, Mahmud Shaltut, criticizes the traditional Islamic doctrine of abrogation as a valid principle for Quranic interpretation. For this latter comment see Rudolph Peters, Jihad in Medieval and Modern Islam (Leiden: Brill, 1977) 26. The Sudanese scholar, Mahmoud Mohamed Taha, has contended that Meccan Islam alone (not Medinan Islam) qualifies to be the substance of a relevant and universal religion today. He understands the Medinan textual abrogations (naskh) of Meccan texts to be temporal only. Given this understanding, he says, Muslims can develop a new Shari‘ah which is based on the morality of Meccan (earlier) Islam and which would abandon the various forms of discrimination that characterize Islam’s present Shari‘ah, including discrimination against women (Mahmoud Mohamed Taha, The Second Message of Islam, Translation and Introduction by Abdullahi Ahmed An-Na‘im [Syracuse: Syracuse University Press, 1987] 21-25). For his comments on jihad see 132-137. His stance, considered by the Sudanese government as blasphemy, eventually cost him his life.

Yet, at the same time, if jihad is a concern for society (Muslim and non-Muslim), it is imperative that society examine Islam’s source materials and the understanding of the great expositors on the subject. The majority of the Qur’an’s texts themselves clearly identify jihad as physical warfare in Islam and, Islamically, Allah’s way of establishing the Kingdom of God on earth. They hardly require to be interpreted metaphorically. Likewise, from the Hadith and the earliest biographies of Muhammad it is just as evident that the early Muslim community understood these Quranic texts to be taken literally. Historically, therefore, from the time of Muhammad onwards, jihad as physical warfare in support of the message of Islam has been a reality for the Muslim community. Hence it comes as no surprise when even terrorists easily appeal to these source materials to justify their actions, not to speak of their teachers who teach the theory and the art of terrorism.

Then, what about the Muslim claims that Islam means peace, that it is in harmony with other religions, that it rejects violence? No doubt, for Muslims Islam may mean peace in its traditional Muslim sense, i.e., in so far as they have submitted to the conditions Islam imposes upon them. However, Islamically speaking, Islam has never meant peace for idolaters unless the idolaters abandon idolatry and embrace Islam. Nor, Islamically, has Islam meant peace for the People of the Book (Jews and Christians), unless the People of the Book submit to Islamic political rule and the Second Class dhimmi conditions which the Shari‘ah imposes upon them as the People of the Book.

Muslims must clarify the nature of Islam’s peace, for whom and under what conditions Islam means peace, and how Islam promotes racial and religious harmony with other races and religions. Likewise, if jihad does not mean war, let Muslims explain why not and what it does mean. Surely, if by Islamic definition the primary purpose of jihad is the extension and defense of Islamic dominion, it also includes, under the shadow of war, the invitation to the enemy to submit to Islamic rule, perhaps even to embrace Islam itself, or to fight. Islamically, the invitation is compulsory and naturally precedes any battle. Truly, both word and sword are integral to jihad, yoked equally and working in harmony.