Why would the Prophet marry a child?

Was Ayesha, really 6 or 7 Years old when married to Prophet? 

Why would the Prophet marry a child? That is the question many would like to be answered Before that, however, let’s admit that it is more than a mere question; rather, an accusation and judgment of character. Underneath the question lies the notion that Muslims should be hurt by the Prophet, supposedly, marrying under-age (Child) Ayesha. It is the exploitation of; with contemptuous disregard to howsoever great the Prophet’s dispensation in his daily life was, the presumed young age of at Ayesha.  

Allegation leveled by the non-believers is that Prophet Mohammed Married Ayesha when she was a 6- or 9-years old child! In this regard, a hadith from Sahih Bukhari narrated by Hisham bin Urwah*1 is quoted. Whereas, many authentic ahadith about the Prophet’s life show that Hisham’s narration is incongruous with several historical facts, on which there is consensus. Hisham was 71 years old when living in Iraq. Hafiz Zehbi has spoken about Hisham’s loss of memory in his later period. His students in Madina, Imam Malik and Imam Abu Hanifah do not mention this hadith. Imam Malik and the people of Madina criticized him for his Iraqi ahadith.  

*1 [Sahih Al Bukhari 5134. Book 67, Hadith 70.  [English USC-MSA] Volume 7, Book 62, Hadith 65]. 

Presented hereunder are shades of evidence, eschewing ahadith, which allude to Ayesh’s marriable age. 

1)  Ayesha said; When I got a consciousness of the world, (possibly at the age of 5, 6 or 7 years) I noticed that the Prophet used to come to our house daily in the morning and evening to meet my parents who were both Muslims and remarkably close to the Prophet. When the period of persecution started (around 3^rd year of the Prophethood) my family was moving to Abyssinia to avoid persecution [Bukhari]. Hijra (migration) happened around the 12^th year of the Prophethood and the Prophet got married to Ayesha 2 years after the Hijra (actual-migration) which would put her age around 19 or 20 years. [ prophet was born in 570 got prophethood at the age of 40 means it was year 610, migration took place after 12 years means it was 622, got married 2 years after Hijra] would mean Ayesha was12+2+5–3 =16 years old at the time of her marriage. 

2)  Surah Qamar was revealed in the 6^th year of Prophethood. Ayesha claims that at that time she was a child and used to play. She, however, was fully aware of the revelations to the Prophet. She may be then 7, 8 years of age. If we add up, again her age comes to about the same. 

3)  In a narration, Imam Ahmed narrates the circumstances of the Marriage. He describes that a father-Al Mutim bin Adi approached Abu Bakr Siddique for Ayesha’s hand for his son Jubair. When the families met the mother of the boy was a bit hesitant and when enquired she expressed her concern that Ayesha (another narration does not mention her name) but “you” instead) might convert her son to Islam. The point here is that Ayesha must be grown up to be married away or to influence someone to change his religion! So, the marriage was called off and then Prophet married her. 

4) Mohammad Ibn Ishaq, the first historian of Islam, puts Ayesha at number 19 among the first 20 Muslims who converted to Islam in the first year. It alludes to her maturity, exercising her own free-will. [In a similar narration Ishaq also described her as a child] For those who may not agree with the first assertion, let us consider her age 5 or 6 years and then add 12 years of Hijra and 2 years after that. It will conclude her age to around 18 or 19 years. 

5) Ayesha was 10 years younger than her sister Asma bint Abu Bakr 27; who used to take food for the Prophet and her father Abu Bakr, hiding in the cave during Hijra. This difference is agreed upon by most scholars, that means Ayesha was 17 and two years later became 19 when she was married to the Prophet (PBUH). 

In the book of sīra (of the Prophet) written by Mohammad Ibn Ishaq, edited by Ibn Hisham, Ishaq states that she was nine or ten years old at the consummation. Another historian Al Tabari also states that she was 9. {authenticity scrutinized later in this piece} 

Informal views on the topic. 

Leila Ahmed (In her book Women and gender in Islam 1992) notes that Aisha’s betrothal and marriage to Muhammad are presented as ordinary in Islamic literature, and may indicate that it was not unusual for children to be married to their elders in that era. {an Apologist- approach discussed later in this piece} 

Some writers have calculated Aisha’s age based on details found in some biographies, eschewing the traditionally-accepted ahadith. One hadith recorded in the works of some medieval scholars, including, Al Dahabi states that Aisha’s older sister Asma was ten years older than her. This has been combined with information about Asma’s age at the time of her death and used to suggest that Aisha was over 13 years at the time of her marriage. 

An Ahmadiyya Scholar Muhammad Ali has estimated that Aisha was over 10 years old at the time of marriage and over15 years at the time of its consummation. {deniers of-prophethood-finality} 

Denise Spielberg states that “these specific references to the bride’s age reinforce Aisha’s pre-menarcheal status and, implicitly, her virginity”. Aisha was divinely intended for him, and therefore the most credible regarding Aisha’s position in the debate of the succession to Mohammad, {a non-Muslims’ perspective} 

Science of ḥadīth verification (muṣṭalaḥ al-ḥadīth) 

There are several conditions to establish the veracity of a ḥadīth, the two of which are; the absence of ilal (hidden defects), and shudhudh (discrepancies).  

Verification of Ayesha’s age statement (ḥadīth) has been carried out on this basis by a traditionalist Syrian hadith scholar, Ṣalāḥ al-Dīn al-Idlibī. He determines that Ayesha’s age ḥadīth is discrepant (shādhdh) and defective (maʿlūl); based on numerous pieces of evidence collectively suggesting that Ayesha was born four years before the start of the Prophethood. Ayesha was betrothed to the Prophet in the tenth year of prophethood at the age of fourteen, and married to him one year after the migration, at the age of almost 18. The discrepancy is established based on many shades off evidence including its contradiction of other aḥadīth in Ṣaḥīḥ Bukhārī, e.g., where Ayesha explains that by the time, she attained awareness her parents were already following Islam—it logically means that she was born before their conversion. In addition to exhibiting discrepancies with ḥadīth sources, he also draws upon many biographical sources; such as Ibn Saʿd, Ibn Isḥāq, Al-Ṭabarī, Ibn ʿAsākir, Abū Nuʿaym, Ibn al-Athīr, Ibn ʿAbd al-Barr, and others. On the strength of these pieces of evidence, he asserts that Ayesha’s age-statements are erroneous/mistaken transmittals. (at-tawahhum qawl al-murawī).  

Modern researchers have debated on the veracity of this Hadith and inferred that she was much older. According to one of the scholars, Hisham mistakenly left out the word “ashara” i.e. “ten”, after the word “tis‘ah”, which means “nine” in Arabic; insinuating that she was 19 years old when she entered the household of her husband. 

Prophet forbade younger boys and girls to take part in any battle. Allowing younger Ayesha and Umme Sulaiman in the battle of “Uhud” in 3 A.H fetching water and tending to the injured, would have been incongruous with his own instructions. 

Qura’anic injunctions/deductions 

Holy Qura’an in (4:6) says that; the guardian of the orphans should keep testing them, until they reach the age of marriage, before returning their property (4:6). From this, scholars deduced that a minimum age of marriage is at least puberty. Since the approval/acceptance by the girl has legal standing, Ayesha couldn’t have been a minor. 

Marriage in Islam is a civil contract, and it can be solemnized only between persons of intellectual and physical maturity {RUSHD}, capable to understand, accept and fulfill the terms of the contract. (Q, 4:21) 

It may be noted that the Quran makes intellectual maturity an inviolable imperative (even If it goes beyond the age of puberty) to determine marriageable age. Quranic description of marriage is a companionship between two mutually compatible spouses; based on developed understanding and emotional bonding; aspiring to dwell “in tranquility”, which is not possible if either of the spouses is lacking such a capability. (Q, 7:189 & 30:21) 

The Prophet married off his own daughters Fatima at 21 and Ruqiya at 23. Abu Bakr married off his elder daughter Asma at the age of 26. 

Based on established norms of authenticity, of any hadith, it ought to be in concordance with the Qura’anic injunctions/deductions, to be accepted as such! Although in many instances cited in this case we are dealing with narrations/traditions and not ahadith in the real sense or definition of the term. 

Had Prophet been granted an exception to marry Ayesha at her minor age, Allah (SWT) m

Had Prophet been granted an exception to marry Ayesha at her minor age, Allah (SWT) most mercifully, would have granted it through Qura’an, as in the case of more than four wives (Q,33:50-51), to avoid it being followed by the common Muslims as a Sunnah of the Prophet.  

This simply confirms that no such exception was granted or availed. 

ost mercifully, would have granted it through Qura’an, as in the case of more than four wives (Q,33:50-51), to avoid it being followed by the common Muslims as a Sunnah of the Prophet.  

This simply confirms that no such exception was granted or availed.  

Non-Muslim’s criticism of the Prophet generally hovers around one or more of these aspects of his life: 

1) He ordered and participated in wars against other religions. [intolerance] 

2) He was a religious and political ruler awarding harsh-punishments. [incompatibility with western values] 

3) He married Ayesha, a 6, 7 years old minor. [pedophilia] 

These criticisms are used to malign Islam as a backward and violent religion and the contemporary Muslims as naïve and backward (‘medieval’) adhering to the teachings of such a man. Although the first two criticisms can be refuted satisfactorily without resorting to apologetics, only the third one—due to its sensitive nature–is addressed logically and rationally in this treatise. 

When we look at prophetic traditions there are several aḥadīth (Āyesha’s age traditions) which go back to Ayesha with almost the same wording: 

“The Messenger of Allah married me when I was six years old and consummated the marriage with me when I was nine years old” 

Therefore, the historical truth of her being a minor at the time of the marriage is rarely challenged and has generated several apologetic responses which can be categorized as voluntarism, contextualism/universalism, or modern projectionism and revisionism.      

Voluntarism: is what the Quran’an and the Prophet say is exemplary and cannot be termed as unethical or sinful, even if we experience it as such, for God’s commands and will are beyond human judgment in terms of right and wrong. This is called theological-voluntarism or Divine-command theory. 

Those who do not admit it but admit that having sex with a minor before puberty is harmful, actually adhere to a position of—confining Qura’anic text and Sunnah to the specific historical-cultural context, yet sticking to ethical-hermeneutical norms while interpreting Qura’an and Sunnah [objectives of the (sharia’a) law]. “maqasid al sharia’a”   

Contextualism/Universalism: is the acceptance of the idea that event {such as marrying with pre or early pubescent children} was a norm in the 7^th century, therefore, someone exceptional {Prophet} having done so is not unethical. And that, such things—puberty, maturity and family law are the product of cultural influences, therefore, are not universal {either being historical-cultural or ahistorical-universal}, implying different ethical norms and applicability. The majority of scholars have been victims of this fallacy; confining the elements of Sunnah and some of the Qura’anic verses in their interpretation and applicability—to the time/place of their revelations/occurrences! [else, making them either having been abrogated or specific to the Prophet]. 

Modern Projectionism and revisionism: In this approach, the modern, mainly western, ethical standards (often falsely) are taken as universal and applied to the interpretation of the Qura’anic verses, Sunnah and ahadith of the Prophet. In this pursuit, when the historical context is found conflicting with modern thoughts, is rejected as unauthentic and reinterpreted. The sources and interpretations presenting underage marriage as acceptable are rejected, for they are misogynistic, patriarchal and abusive. They however accept the notion that the revelations cannot become outdated. The modern projectionists/revisionists’ approach, therefore, accepts and applies hermeneutical elements of contextualism/universalism, using modern ethics as its default position. 

The apologetic approach [apologeticism], in the matter of Ayesha’s age, was initially adopted by the Arabs in the early 20^th century while responding to the orientalists’ discourses. From the last few decades, however, these approaches are being widely used, by the west-educated modernist Muslims [especially Ph.ds] in secular disciplines/sciences; under the delusion of having become a scholar of every field of knowledge, including Islam.  

Of all the criticism that Islam, Prophet and Muslims endured, since the emergence of Islam fifteen centuries ago, the marriage of Prophet Muhammad to Ayesha was not one of them, until fairly recently! 

During the lifetime of the Prophet, his enemies would search for any way possible to harm and defame him. They called him crazy, spread false rumors about his wife committing adultery, and tried to even kill him on multiple occasions. They would also not leave any stone unturned to physically harm him or expose a potential flaw in his pristine life. So, then why his enemies didn’t use Ayesha’s child-age against him? 

The controversy over the age of ‘Ayesha is a recent phenomenon fabricated by Islamophobes. It is simply an attempt to malign Islam, and its Prophet—questioning his judgment, ethics and morality—to make ill-informed Muslims affront, apologetic and defensive. 

It is hoped that this treatise will arm them with logical arguments to rebut the absurd accusation with confidence. InshaAllah.  

{Allah knows the best; I seek refuge in His mercy} 

Comment/Like/Share/Follow 

Shakir2.wordpress.com 

Why would the Prophet marry a child?

Was Ayesha, really 6 or 7 Years old when married to Prophet? 

Why would the Prophet marry a child? That is the question many would like to be answered Before that, however, let’s admit that it is more than a mere question; rather, an accusation and judgment of character. Underneath the question lies the notion that Muslims should be hurt by the Prophet, supposedly, marrying under-age (Child) Ayesha. It is the exploitation of; with contemptuous disregard to howsoever great the Prophet’s dispensation in his daily life was, the presumed young age of Ayesha.  

Allegation leveled by the non-believers is that Prophet Mohammed Married Ayesha when she was a 6- or 9-years old child! In this regard, a hadith from Sahih Bukhari narrated by Hisham bin Urwah*1 is quoted. Whereas, many authentic ahadith about the Prophet’s life show that Hisham’s narration is incongruous with several historical facts, on which there is consensus. Hisham was 71 years old when living in Iraq. Hafiz Zehbi has spoken about Hisham’s loss of memory in his later period. His students in Medina, Imam Malik and Imam Abu Hanifah do not mention this hadith. Imam Malik and the people of Medina variously criticized him for his Iraqi ahadith.  

*1 [Sahih Al Bukhari 5134. Book 67, Hadith 70.  [English USC-MSA] Volume 7, Book 62, Hadith 65]. 

Presented hereunder are shades of evidence, eschewing ahadith, which allude to Ayesh’s (adult) marriable age. 

1)  Ayesha said; When I got a consciousness of the world, (possibly at the age of 5, 6 or 7 years) I noticed that the Prophet used to come to our house daily in the morning and evening to meet my parents who were both Muslims and remarkably close to the Prophet. When the period of persecution (trial) started (around 3^rd year of the Prophethood) my family was in the process of moving to Abyssinia to avoid persecution [Bukhari]. Hijra (migration) happened around the 12^th year of the Prophethood and the Prophet got married to Ayesha 2 years after the Hijra (actual-migration) which would put her age around 19 or 20 years. [ prophet was born in 570 got prophethood at the age of 40 means it was year 610, migration took place after 12 years, means it was 622, got married 2 years after Hijra], would mean Ayesha was12+2+5–3 =16 years old at the time of her marriage. 

2)  Surah Qamar was revealed in the 6^th year of Prophethood. Ayesha claims that at that time she was a child and used to play. She, however, was fully aware of the revelations to the Prophet. She may be then presumed to be 7, 8 years of age. If we add up, again her age comes to be that of an adult. 

3)  In a narration, Imam Ahmed narrates the circumstances of the Marriage. He describes that a father-Al Mutim bin Adi approached Abu Bakr Siddique for Ayesha’s hand for his son Jubair. Ayesha’s parents agreed and she was engaged to Jubair.  Upon receiving an offer from the Prophet (PBUH) to marry Ayesha, her parents decided to check with Al Mutim bin Adi before declining Prophet’s offer. The families met, and the mother of the boy was found a bit hesitant to confirm the engagement. Upon enquiring she expressed her concern that Ayesha (another narration does not mention her name, but “you” instead) might convert my son to Islam. The point here is that Ayesha must be grown up to be married away or to influence someone to change his religion! So, the marriage was called off and then Prophet married her. 

Note: Muslim women then were allowed to marry non-Muslims.

4) Mohammad Ibn Ishaq, the first historian of Islam, puts Ayesha at number 19 among the first 20 converts, in the first year, to Islam. It alludes to her maturity, exercising her own free-will. [In a similar narration Ishaq also described her as a child] For those who may not agree with the first assertion, let us consider her age 5 or 6 years and then add 12 years of Hijra and 2 years after that. It will conclude her age to around 18 or 19 years. 

5) Ayesha was 10 years younger than her sister Asma bint Abu Bakr 27; who used to take food for the Prophet and her father Abu Bakr, hiding in the cave during the Hijra to Medina. This difference in their ages is agreed upon by most scholars, that means Ayesha was 17 and two years later became 19 when she was married to the Prophet (PBUH). 

In the book of sīra (of the Prophet) written by Mohammad Ibn Ishaq, edited by Ibn Hisham, Ishaq states that she was nine or ten years old at the consummation. Another historian Al Tabari also states that she was 9. {authenticity scrutinized later in this piece} 

Informal views on the topic. 

Leila Ahmed (In her book Women and gender in Islam 1992) notes that Aisha’s betrothal and marriage to Muhammad are presented as ordinary in Islamic literature, and may indicate that it was not unusual for children to be married to their elders in that era. {an Apologist- approach discussed later in this piece} 

Some writers have calculated Aisha’s age based on details found in some biographies, eschewing the traditionally-accepted ahadith. One hadith recorded in the works of some medieval scholars, including, Al Dahabi states that Aisha’s older sister Asma was ten years older than her. This has been combined with information about Asma’s age at the time of her death and used to suggest that Aisha was over 13 years at the time of her marriage. 

An Ahmadiyya Scholar Muhammad Ali has estimated that Aisha was over 10 years old at the time of marriage and over15 years at the time of its consummation. {Ahmadis (Qadyanis) are the deniers of the finality of Mohammad’s Prophethood} 

Denise Spielberg states that “these specific references to the bride’s age reinforce Aisha’s pre-menarcheal status and, implicitly, her virginity”. Aisha was divinely intended for him, and therefore the most credible regarding Aisha’s position in the debate of the succession to Mohammad, {a non-Muslims resorting to Divine command theory} 

Science of ḥadīth verification (muṣṭalaḥ al-ḥadīth) 

There are several conditions to establish the veracity of a ḥadīth, the two of which are; the absence of ilal (hidden-defects), and Shudhudh (discrepancies).

 Verification of Ayesha’s age statement (ḥadīth) has been carried out on this basis by a traditionalist Syrian hadith scholar, Ṣalāḥ al-Dīn al-Idlibī. He determines that Ayesha’s age ḥadīth is discrepant (shādhdh) and defective (maʿlūl); based on numerous pieces of evidence collectively suggesting that Ayesha was born four years before the start of the Prophethood. Ayesha was betrothed to the Prophet in the tenth year of prophethood at the age of fourteen, and married to him one year after the migration, at the age of almost 18. The discrepancy is established based on many shades off evidence including its contradiction of other aḥadīth in Ṣaḥīḥ Bukhārī, e.g., where Ayesha explains that by the time, she attained awareness her parents were already following Islam—it logically means that she was born before their conversion. In addition to exhibiting discrepancies with ḥadīth sources, he also draws upon many biographical sources; such as Ibn Saʿd, Ibn Isḥāq, Al-Ṭabarī, Ibn ʿAsākir, Abū Nuʿaym, Ibn al-Athīr, Ibn ʿAbd al-Barr, and others. On the strength of these pieces of evidence, he asserts that Ayesha’s age-statements are erroneous/mistaken transmittals. (at-tawahhum qawl al-murawī).  

Modern researchers have debated on the veracity of this Hadith and inferred that she was much older. According to one of the scholars, Hisham mistakenly left out the word “ashara” i.e. “ten”, after the word “tis‘ah”, which means “nine” in Arabic; insinuating that she was 19 years old when she entered the household of her husband. 

Prophet forbade younger boys and girls to take part in any battle. Allowing younger Ayesha and Umme Sulaiman in the battle of “Uhud” in 3 A.H fetching water and tending to the injured, would have been incongruous with his own instructions. 

Qura’anic injunctions/deductions 

Holy Qura’an in (4:6) says that; the guardian of the orphans should keep testing them, until they reach the age of marriage, before returning their property (4:6). From this, scholars deduced that a minimum age of marriage is at least puberty. 

Since the approval/acceptance by the girl has legal standing, Ayesha couldn’t have been a minor. 

Marriage in Islam is a civil contract, and it can be solemnized only between persons of intellectual and physical maturity {RUSHD}, capable to understand, accept and fulfill the terms of the contract. (Q, 4:21) 

It may be noted that the Quran makes intellectual maturity an inviolable imperative (even If it goes beyond the age of puberty) to determine marriageable age. Quranic description of marriage is a companionship between two mutually compatible spouses; based on developed understanding and emotional bonding; aspiring to dwell “in tranquility”, which is not possible if either of the spouses is lacking such a capability. (Q, 7:189 & 30:21) 

The Prophet married off his own daughters Fatima at 21 and Ruqiya at 23. Abu Bakr married off his elder daughter Asma at the age of 26. 

Based on established norms of authenticity, of any hadith, it ought to be in concordance with the Qura’anic injunctions/deductions, to be accepted as such! Although in many instances cited in this case we are dealing with narrations/traditions and not ahadith in the real sense or definition of the term. 

Had Prophet been granted an exception to marry Ayesha at her minor age, Allah (SWT) most mercifully, would have granted it through Qura’an, as in the case of more than four wives (Q,33:50-51), to avoid it being followed by the common Muslims as a Sunnah of the Prophet.  

This simply confirms that no such exception was granted or availed. 

Non-Muslim’s criticism of the Prophet generally hovers around one or more of these aspects of his life: 

1) He ordered and participated in wars against other religions. [intolerance] 

2) He was a religious and political ruler awarding harsh-punishments. [incompatibility with western values] 

3) He married Ayesha, a 6, 7 years old minor. [pedophilia] 

These criticisms are used to malign Islam as a backward and violent religion and the contemporary Muslims as naïve and backward (‘medieval’) adhering to the teachings of such a man. Although the first two criticisms can be refuted with ease, satisfactorily, only the third one—due to its sensitive nature–is addressed logically and rationally in this treatise. 

When we look at prophetic traditions there are several aḥadīth (Āyesha’s age traditions) which go back to Ayesha with almost the same wording: 

“The Messenger of Allah married me when I was six years old and consummated the marriage with me when I was nine years old” 

Therefore, the historical truth of her being a minor at the time of the marriage is rarely challenged and has generated several apologetic responses which can be categorized as voluntarism, contextualism/universalism, or modern projectionism and revisionism.      

Voluntarism: is what the Quran’an and the Prophet say is exemplary and cannot be termed as unethical or sinful, even if we experience it as such, for God’s commands and will are beyond human judgment in terms of right and wrong. This is called theological-voluntarism or Divine-command theory. 

Those who do not admit it but admit that having sex with a minor before puberty is harmful, actually adhere to a position of—confining Qura’anic text and Sunnah to the specific historical-cultural context, yet sticking to ethical-hermeneutical norms while interpreting Qura’an and Sunnah [objectives of the (sharia’a) law]. “maqasid al sharia’a”   

Contextualism/Universalism: is the acceptance of the idea that event {such as marrying with pre or early pubescent children} was a norm in the 7^th century, therefore, someone exceptional {Prophet} having done so is not unethical. And that, such things—puberty, maturity and family law are the product of cultural influences, therefore, are not universal {either being historical-cultural or ahistorical-universal}, implying different ethical norms and applicability. The majority of scholars have been victims of this fallacy; confining the elements of Sunnah and some of the Qura’anic verses in their interpretation and applicability—to the time/place of their revelations/occurrences! [else, making them either having been abrogated or specific to the Prophet]. 

Modern Projectionism and revisionism: In this approach, the modern, mainly western, ethical standards (often falsely) are taken as universal and applied to the interpretation of the Qura’anic verses, Sunnah and ahadith of the Prophet. In this pursuit, when the historical context is found conflicting with modern thoughts, is rejected as unauthentic and reinterpreted. The sources and interpretations presenting underage marriage as acceptable are rejected, for they are misogynistic, patriarchal and abusive. They however accept the notion that the revelations cannot become outdated. The modern projectionists/revisionists’ approach, therefore, accepts and applies hermeneutical elements of contextualism/universalism, using modern ethics as its default position. 

The apologetic approach [apologeticism], in the matter of Ayesha’s age, was initially adopted by the Arabs in the early 20^th century while responding to the orientalists’ discourses. From the last few decades, however, these approaches are being widely used, by the west-educated modernist Muslims [especially Ph.ds] in secular disciplines/sciences; under the delusion of having become a scholar of every field of knowledge, including Islam.  

Of all the criticism that Islam, Prophet and Muslims endured, since the emergence of Islam fifteen centuries ago, the marriage of Prophet Muhammad to Ayesha was not one of them, until fairly recently! 

During the lifetime of the Prophet, his enemies would search for any way possible to harm and defame him. They called him crazy, spread false rumors about his wife committing adultery, and tried to even kill him on multiple occasions. They would also not leave any stone unturned to physically harm him or expose a potential flaw in his pristine life. So, then why his enemies didn’t use Ayesha’s child-age against him? 

The controversy over the age of ‘Ayesha is a recent phenomenon fabricated by Islamophobes. It is simply an attempt to malign Islam, and its Prophet—questioning his judgment, ethics and morality—to make ill-informed Muslims affront, apologetic and defensive. 

It is hoped that this treatise will arm them with logical arguments to rebut the absurd accusation with confidence. InshaAllah.  

{Allah knows the best; I seek refuge in His mercy} 

Comment/Like/Share/Follow N SUBSCRIBE.

Shakir2.wordpress.com 

Hagia Sophia Mosque–Religious Chauvinism?

 

Q; – Did the Muslims or did the Christians build the Hagia Sofia in Istanbul, Turkey? 

The question, asked by S Conceicao, was originally answered by the author (in brief) on November 19, 2017. @ Quora.com. before the conversion. 295 views.

Hagia in Greek (hágios ) means “Holy” and in Christian liturgy something consecrated.

 

Watch my first formal V-Log on the topic and subscribe, please.

https://youtu.be/mpU9z5X4CRo

I would not blink agreeing that the timing of conversion of Hagia Sofia, back to the mosque, by the Pres. Recep Tayyip Erdogan is politically motivated. It is to show Turkeys’ leadership resolve and to boost his popularity, domestically and internationally simultaneously. It was not, however, a religious chauvinism.

Some accounts suggest that the original church Hagia Sophia was ordered to be built, on the foundations of a pagan temple, by Constantine l in 325. Way before the advent of Islam. His son, Constantinus ll, consecrated it in 360. It was damaged in 404 by a fire that erupted during a riot following the second banishment of St. Johan Chrysostom, the patriarch of Constantinople. It was rebuilt and enlarged by the Roman emperor Constans I. Then restored building was rededicated by Theodosius II in 415. The church was burned down again in the Nika insurrection of January 532, which allowed Justinian I to envision a splendid replacement. (532-537) CE

 

Since Eusebius was bishop of Constantinople from 339 to 341, and Constantine died in 337, it seems possible that the first church was erected by the latter. The edifice was built as a traditional Latin colonnaded basilica with galleries and a wooden roof. It was preceded by an atrium. It was claimed to be one of the world’s most outstanding monuments at the time.

Socrates of Constantinople, writing in 440, however, claimed that the church was built by Constantius II, who was working on it in 346. A tradition which is not older than the 7th or 8th century, reports that the edifice was built by Constantine the Great. Zonaras reconciles the two opinions, writing that Constantius ll had repaired the edifice consecrated by Eusebius of   Nicomedia after it had collapsed.

Yet another account suggests that this Cathedral was completed by the Byzantine king, of Eastern Roman Empire, Justinian I in 537 as an epitome of Byzantine architecture.

An account with a different perspective, suggests that this edifice was built as a result of a sectarian split in the Christian ranks into—Roman Catholics and Orthodox Christians. The seat of the Roman Catholics was the Vatican whereas Hagia Sofia became the epicenter of the Orthodox Christians.

21 years old king, Fateh Sultan Mohammad II, the conqueror, after the fall of Constantinople in 1451, entered the Byzantine’s prestigious cathedral and, keeping the tradition of “general-amnesty”  by the Prophet Mohammad (PBUH) after the conquest of Mecca, pardoned all his adversaries, thereby winning the hearts and minds of the people.  The result was that in a short period a city with 99% Christians was left with only 3% Christians. [mainly Armenian-Christians]. Other accounts, however, differ and suggest that the Christians, Assyrians and Greeks’ cleansing was done through mass killing. I will, therefore, let the history bear the fact out.

When the Christian worshippers were left far and few between, and the edifice was dilapidated, King Sultan Mohammad II, in the year 1453, bought Hagia Sofia with his own money and endowed it to a trust. He, having envisioned the future cost of maintenance, also built a Bazar (market), and a museum adjoining the edifice.

{Note: The status of a “TRUST” cannot be changed/abrogated arbitrarily, even by the original donor, should he change his mind later on}

 

Hagia Sofia, throughout the era of the Ottoman Empire, of about 500 years, until 1935 had been a mosque held in trust.

 

Who was Mustafa Kemal Pasha and why did he convert Hagia Sofia into a Museum?

 

There are several interesting accounts about his background, his rise to the esteemed position of “Father of the Turks” and about his dubious behavior, in a wider context, relating to Islam!

He is a highly revered heroic figure, not only for Turks but also for most of the Muslims. [May not, however, be so for the Arab-Muslims]. When the Grand Vizier, Ahmed Pasha, of the Ottoman Empire planned to ratify the Treaty of Sevres, in 1918, the nationalist Turks headed by Kamal Ataturk defied the king’s will and revolted. Turkish parliament and the people refused to accept the treaty without substantive changes! Although, it was he who signed the treaty of Lausanne in 1923. This established the Republic of Turkey, and Mustafa Kemal became the country’s first president.

Kamal Ataturk in the last 150 years of Muslim history was the first leader; who not only defeated the coalition of the colonial powers; which included Britain, France, Italy, Greece and Bolsheviks supporting Armenians, but also expelled them out of Muslim-Turkey. Interestingly, American president Woodrow Wilson was planning to establish a Christian Armenian independent state out of Turkey but Kamal Ataturk, the hero of the Gallipoli war (1916), trashed his planning by defeating western colonialist forces one by one. Turkish Parliament granted him the title of “Ataturk” Father of the Turks. Parliament also made him field marshal and awarded him a title of “Ghazi” after defeating Greeks in the battle of Sakarya in1921.

 

Mehmed Vahideddin VI, the last sultan of the Ottoman Empire, was forced to abdicate the throne and exiled to Italy in 1922. It prepared the way for declaring Turkey the Secular Republic under the leadership of Mustafa Kemal Atatürk. (in 1923 after signing Lausanne treaty)

 

President Kamal Ataturk, contemplating to keep Turkey out of the well-conceived impending WWII, approached Balkan states and Greece (Greece had been under the Ottoman rule for 500 years), to sign the Balkan-Pact. Greece suggested declaring Hagia Sofia a church, as a goodwill gesture. Kamal Ataturk capitulated, therefore in 1934, abrogated the Hagia Sofia mosque trust and declared it a museum instead. The idea was that the old structure would need a huge sum of money to be restored and maintained, therefore, declaring it a museum would not only generate funds for it but goodwill for (secular) Turkey also. It did happen and UNESCO declared it (in 1985- E. Britannica) a world-heritage-site and has been maintaining the building ever since, for almost 80 years.

Note: there are some suggestions that President “k. Attatuk’s” signature was forged on the conversion decree!

Another account about Kamal Ataturk suggests that he belonged to a Jewish sect, “Dönmeh” or “Crypto-Jews”, created by a Romaniote rabbi from Smyrna named Sabbatian Zevi. Sabbatian Zevi declared himself as the long-awaited Messiah. [Exploiting the pronouncement made by Musa bin Maymun (Maimonides) about the coming of the Messiah]

Sabbatian Zevi even at a young age displayed great brilliance and became an accomplished Talmudic and Kabbalistic scholar. Between 1642 and 1648 he lived in semi-seclusion and began to display character traits that psychologists describe as manic-depressive. His following was, nevertheless, spreading far and wide. Turkish Sultan finally arrested him and forced him to renounce the prophethood. Sabbatian Zevi offered to accept Islam and renounced Judaism taking the new name Aziz Mehmed Effendi. This way he ostensibly became a Muslim but clandestinely remained a Jew. [hypocrite]. Kamal Ataturk, according to this account, belonged to this hypocrite-Jewish cult-Dönmeh, hence declared not only Hagia Sofia a Museum but also Turkey a secular Republic.

 

Mustafa Kemal Ataturk was a Free-Masonry, initiated into Freemasonry in 1907 in Macedonia Risorta Lodge # 80 under the charter and constitution of the Grand Orient De France. It was likely his involvement at a young age in Freemasonry that inspired his idealistic tendencies in life. He believed that modernization necessarily entailed Westernization, and he established a policy of state secularism, with a constitution that separated the government from religion. Although he believed he was advancing the country, not all of Mustafa Kemal’s reforms were warmly received. His policy of state secularism was particularly controversial, and he was accused of decimating important cultural and religious traditions.

https://shakir2.wordpress.com/2019/10/21/separation-of-church-and-state-in-christianity-rejection-of-mass-participation-in-election-democracy-nationalism-patriotism-allegiance-in-islam/

Kamal Ataturk. while in a position of strength, accepted/enforced many controversial, anti-Islam measures, which afford credibility to the above assertions. Unless he was naively influenced by the western modernity and secularistic trends of his time; as many western-educated Muslims, with scanty knowledge of Islam, think even nowadays!

 

Anti-Islam changes accepted/enforced. 

He changed the Azan (call for prayers) chanting from Arabic to the Turkish language.

He changed the Turkish language script from Arabic to Roman (Latin) so that people eventually would not be able to read/understand Arabic and Qura’an.

Mosques were locked except for a brief interval of prayers. [preventing any religious education or discourse]

Keeping or carrying the Holy Qura’an was forbidden.

No Hafiz was allowed to be a high-ranking army official.

Changed the name of Islambul city to Istanbul.

The Dardanelles (Bosporus) Straits was made an international waterway with the Ottoman Empire having no control over it. Certain ports near to Constantinople were declared “free zones” as they were deemed to be of international importance. This deprived Turkey of huge amounts of tariff collection.

Accepted the restrictions on the exploration of natural resources, such as oil and gas.

The army was made custodian of the Secular-Turkish-constitution, to perpetuate the secular character of the previously Islamic state.

Economic and political restrictions were also accepted.

The Ottoman Empire had the control of its finances and economy taken away from her and handed over to the Allies

Kamal Ataturk, in the face of Balfour declaration, acted as a vanquished (instead of an ally, Germany), acquiescing to the dictates of the “Protocols of the Elders of Zion”.

Although, officially, he was pursuing the “Six-Arrows” policy — republicanism, nationalism, populism, statism, secularism and revolution. 

 

https://shakir2.wordpress.com/2017/10/25/break-up-of-ottoman-empire-through-british-conspiracy/

 

Conclusion: Legally or morally only UNESCO has a right to object to the status change of Hagia Sofia, for it has spent huge sums of money on this edifice as a museum.

Although originally it was built as a Church but was sold and bought legally and for consideration and the title held in trust, which cannot be changed/abrogated arbitrarily.

Turkish supreme court on this very ground annulled the decision taken by Kamal Ataturk in 1453 and ordered its restoration to its original status–a place of worship—a mosque.

A site/building declared a national heritage; also gives the owning state the right to its “Adaptive-use”, anyway suitable/beneficial.

Turkish President, Recep Tayyip Erdogan, has changed a museum not a church into a mosque assigning only a portion of the edifice for Muslim Prayers while the remaining parts will still be open to the general public, as a tourist attraction.

 

These arguments, when considered rationally and logically, would repudiate any objection, especially that of religious chauvinism.

 

https://shakir2.wordpress.com/2018/12/14/behemoth-turkey/

 

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Corporate Greed Pushing for Vaccine, ignoring already available remedies!

Virus COVID-19 has so far caused far fewer infections and deaths than the common flu had in the past years.

 

 

A multibillion-dollar vaccine is not necessary. Corporate greed and Control freaks, like Bill and Melinda Gates, are busy with the idea of pushing a vaccine down the throat of the public. Bill and Melinda Gates are accused of doing the same in Africa, Kenya and elsewhere, sterilizing the females and new borne children in pursuit of controlling the population growth.

The NIAID and the Bill and Melinda Gates Foundation are collaborating with a view to developing a COVID-19 Vaccine. WHO is also hand in glove in this pursuit.

China has proven that COVID-19 could be brought under control at rather low-cost and with strict discipline and conventional medication. The same medicines and measures have been used for centuries to prevent and cure successfully all kinds of viral diseases.

First, a vaccine against COVID-19, or coronaviruses in general, is a flu vaccine. Vaccines don’t heal. In the best case, flu-vaccines may prevent the virus from affecting a patient as hard as it might without a vaccine. The effectiveness of flu vaccines is generally assessed as between 20% and 50%. Vaccines are foremost a huge money-making bonanza for Big Pharma.

Second, here is a myriad of remedies that have proven very successful.

• French Professor Didier Raoult, who is one of the world’s top 5 scientists on communicable diseases, suggested the use of hydroxychloroquine (Chloroquine or Plaquenil), a well-known, simple, and inexpensive drug, also used to fight Malaria, and that has shown efficacy with previous coronaviruses such as SARS.  By mid-February 2020, clinical trials at his institute and in China already confirmed that the drug could reduce the viral load and bring spectacular improvement. Chinese scientists published their first trials on more than 100 patients and announced that the Chinese National Health Commission would recommend Chloroquine in their new guidelines to treat Covid-19.
• China and Cuba are working together with the use of Interferon Alpha 2B, a highly efficient anti-viral drug developed in Cuba some 39 years, but little known to the world because the US imposed an embargo on anything from Cuba. Interferon has also proven to be very effective in fighting COVID-19 and is now produced in a joint-venture in China.
• There is an old natural Indian / Ayurveda medicine, Curcumin, that comes in capsules as C90. It is an anti-inflammatory, antioxidant compound that has been successfully used to treat cancer, infectious diseases and coronaviruses.
• Other simple, but effective remedies include the use of heavy doses of Vitamin C, as well as Vitamin D3, or more generally the use of Micronutrients essential to fight infections, include vitamins A, B, C, D, and E.
• Recently there has been a spate of new remedies proposed by various individuals and professionals with utmost certainty citing a host of COVID-19 patients having been cured. Like, Sana Makki, Neem-leaves powder and Black seeds (Onion seeds), etc. These are abundantly and inexpensively available in most of Asia.
• Another remedy that has been used for thousands of years by ancient Chinese, Romans and Egyptians, is Colloidal silver products. They come in forms to be administered as a liquid by mouth, or injected, or applied to the skin. Colloidal silver products are boosting the immune system, fighting bacteria and viruses, and have been used for treating cancer, HIV/AIDS, shingles, herpes, eye ailments, prostatitis – and COVID-19.
• A simple and inexpensive remedy, to be used in combination with others, is menthol-based “Mentholatum”. It’s used for common flu and cold symptoms. Rubbed on and around the nose, it acts as a disinfectant and prevents germs to enter the respiratory tract, including coronaviruses.

• Northern Italy and New Orleans report that an unusual number of patients had to be hospitalized in Intensive Care Units (ICU) and be put 24×7 on a 90%-strength respirator, with some of the patients remaining unresponsive, going into respiratory failure. The reported death rate is about 40%. The condition is called acute respiratory distress syndrome, ARDS. That means the lungs are filled with fluid. When this description of ARDS episodes applies, Dr. Raoult and other medical colleagues recommend COVID-19 patients to “sleep sitting up” until they are cured. This helps drain the liquid out of the lungs. The method has been known to work successfully since it was first documented during the 1918 Spanish Flu epidemic.
• Finally, Chinese researchers in cooperation with Cuban and Russian scientists are also developing a vaccine that may soon be ready for testing. The vaccine would attempt to address not just one strand of coronaviruses, but the basic coronaviral RNA genome (RNA = Ribonucleic Acid), to be applied as prevention of new coronavirus mutations. In contrast to the west, working exclusively on profit-motives, the Chinese-Cuban-Russian vaccine would be made available at low cost to the entire world.

These alternative cures may not be found on Big Pharma controlled internet. Internet references and the trained Doctors, if there are any, may advise against their use. At best, they will tell you that these products or methods have not proven effective or have not been researched thoroughly, and at worst, that they may be harmful. Don’t believe it. Most of these products or methods are not harmful. Remember, some of them have been used as natural remedies for thousands of years. And remember, China has successfully come to grips with COVID-19, using some of these relatively simple and inexpensive medications.

Few doctors are aware of these practical, simple and inexpensive remedies. The media, under pressure from the pharma giants and the compliant government agencies, have been requested to censoring such valuable information. The negligence or failure, to make such easily accessible remedies public knowledge is killing people.

https://shakir2.wordpress.com/2020/04/10/neo-conic-globalist-capitalism-pushed-humanity-to-the-edge-of-anarchy/

{Dr. Anthony Fauci is the Director of the National Institute of Allergy and Infectious Diseases (NIAID), within the National Institute for Health (NIH)}

Nano-Chipping the Entire human race.

The Bill and Melinda Gates Foundation, will drive the mass vaccination effort which is scheduled to be launched in the period after the lockdown.

The vaccination association includes the Coalition for Epidemic Preparedness Innovations (CEPI), a semi-NGO, to which NIH / NIAID outsourced oversight of the vaccination program – supported by Bill Gates; GAVI, the Global Alliance for Vaccines and Immunization – also a Bill Gates creation, supported by WHO, also amply funded by the Gates Foundation; the World Bank and UNICEF; plus a myriad of pharmaceutical partners.

Bill Gates also strongly suggests that travelers must have in their passport a vaccination certificate before embarking on a plane or entering a country.

The program implementation, including a related global electronic identity-program, possibly administered with nano-chips that could be embedded in the vaccine itself, would be overseen by the little-known agency Agenda ID2020 which is also a Bill and Melinda Gates Foundation initiative.

https://shakir2.wordpress.com/2019/01/15/the-population-control-holocaust/

Bill Gates is also known as a strong proponent of drastic and selective population reduction. Knowing what we know, who would trust any vaccine that carries Bill Gate’s signature. Hope that this evil endeavor will not succeed is omnipresent. We must hope to the end, then the end will never come – and gradually Light will drown Darkness.

  Vccine contents penned By Peter Koenig, April 1, 2020.    [added to and Improvised by the Author, Shakir Mumtaz]

 

 

Disavowing or Disowning a Wrong!

 

In an individual’s life come several occasions where one hears or sees something untrue, repugnant or altogether false. Most often, a person despite cognitive consonance may get perturbed for his inability to correct, address, refute such a situation due to some, religious, social, familial or political correctness constraints. Such a situation was faced by Prophet Abraham (Ibrahim A.S) when he saw his father, relatives and people of his tribe worshipping false gods. He, despite having explained to them; that they are worshiping wrong god, did not feel satisfied therefore, vehemently and openly declared in their presence that “I free myself (absolve) from what you are worshipping” (Surah Zukhruf 43 V26).

 

The lesson to be learnt here is; that when someone is living in the company of disbelievers, or those who are habituated of doing wrongful acts, or those who out of sheer ignorance, misconstrue the religious injunctions, or altogether distort to justify their own lapses or that of someone else’s  should not be allowed to get a free-pass. In such a situation any person not raising the voice of concern may inevitably become part of that distortion and resultant sinfulness. In the light of this Qura’anic verse; uttered by Prophet Abraham (Ibrahim A.S) it could be inferred that keeping quiet, ignoring such an injustice/distortion or just being concerned with one’s own good deeds only is not enough.

 

It is not enough, that one should keep his own deeds and faith on the right track but also declare his disapproval, disavowal in suitable yet distinctly categorical terms.

 

This view could be corroborated by the Hadith whereby prophet (pbuh) instructed to “stop the one doing wrong with HANDS, TONGUE or the least, THINK of his act as bad act (this being the weakest degree of faith)”  Disapproval, disavowal of bad deeds categorically (even if verbally) would have twofold effect. 1) He would not become part of the sin simply by association or acquiescence. 2) Wrongdoer might heed and change his way—-which would entail immense blessings. This Qura’anic Ayah also corroborates the contemporary saying—–Be part of the solution and not of the problem”

 

NOTE–(Disapproval, disavowal does not mean, in any form or shape, to resorting to violence or Foisting of one’s opinion on others)

 

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What is a “Halala/Tahleel-marriage” in Islam?

Answered a question on Halala (briefly) on 01/15/2020 at Quora.com

“Halala” Also known as “Tahleel Marriage” loosely means to “legitimize” something.

Most often, the concept of “Halala” is misunderstood and misquoted by ignorant Muslims and Non-Muslims alike.

Halala is neither a convenience nor a short-cut to undo an irrevocable divorce; but a sort of punishment for the man, who has committed an abominable act without due diligence and deliberation. 

A woman will not become lawful for the first husband to marry again, had the second husband divorced her without consummating the marriage, even at his own free will.  Bukhaari (2639) and Muslim (1433) Narrated by Ayesha (r.a.a)

This matter ought to be looked at; bearing in mind; that the act of “Divorcing” though permissible, is considered the most despised act, by the Almighty!

Hadith. The Prophet (PBUH) said, “Among lawful things, divorce is most hated by Allah.” (Abu Dawud).

 These are the three most important verses in the Holy Qura’an; setting the principles and modalities of “Divorce” “Tahleel-Marriage” and “Post-Tahleel-Behavior”, to be followed.

“And when you divorce women and they have [nearly] fulfilled their term, either retain them according to acceptable terms or release them according to acceptable terms, and do not keep them, intending harm, to transgress [against them]. And whoever does that has certainly wronged himself. And do not take the verses of Allah in jest. And remember the favor of Allah upon you and what has been revealed to you of the Book and wisdom by which He instructs you. And fear Allah and know that Allah is Knowing of all things” [Q, 2:231]

“And if he has divorced her [for the third time], then she is not lawful to him afterward until [after] she marries a husband other than him. And if the latter husband divorces her [or dies], there is no blame upon the woman and her former husband for returning to each other if they think that they can keep [within] the limits of Allah (SWT). These are the limits of Allah, which He makes clear to a people who know” [Q, 2:230]

“And when you divorce women and they have fulfilled their term, do not prevent them from remarrying their [former] husbands if they agree among themselves on an acceptable basis. That is instructed to whoever of you believes in Allah and the Last Day. That is better for you and purer, and Allah knows and you know not” [Q, 2:232]

It has been emphatically advised that the utterances of “Divorce” [talaq] should not be carried out in one go but in three stages, spanning through the duration of married life, known as (Talaq al-bayyina al-sughra) [agreed upon by the majority of scholars and schools]. Affording the couple at least two opportunities in their married life to reconsider their decision and re-unite (Raja’a), before it is too late, and the irrevocable divorce becomes established. (Talaq al-bayyina al-kubra)

Hadith. [Ibn ‘Abbas (Allah be pleased with them) reported that the (pronouncement) of three divorces during the lifetime of Allah’s Messenger (PBUH) and that of Abu Bakr and two years of the caliphate of Umar (R.A. A) was treated as one. But Umar bin. Khattab (R.A.A) said: Verily the people have begun to hasten in the matter in which they are required to observe respite. So, if we had imposed this upon them, and he imposed it upon them]. Book 9, Number 3491.

NOTE: – Here, if a couple, after the first divorce, hasn’t re-united within the idda period, an irrevocable divorce would become established. They may, nevertheless, re-marry, with a fresh nikah. So, would they be entitled to, after the second divorce as well—either to re-unite before the expiration of the idda period or re-marry afresh after the lapse of idda-period. {re-union without nikah is available before the expiration of the idda period after all three divorces. The convenience of re-marrying after the lapse of third idda-period, however, would come to an END, and the compulsion of Tahleel-marriage would kick in. 

 

Divorce is of four kinds:  Ahsan, most laudable, Hasan, laudable, In-correct/irregular Bida’a and under duress Mukrah.

Talaq Ahsan–most laudable divorce–is where the husband repudiates his wife by making one pronouncement within the period of Tahr (purity–when the woman is neither menstruating nor having post-natal bleeding) and husband has not had sexual intercourse, and (after the utterance of “Talaq”) she is left to observe her ‘Idda’ waiting-period:-

Iddah. “Women who are divorced shall wait, keeping themselves apart, three (monthly) courses. (Q, 2:228).  And as for pregnant women, their term shall end with delivery. (65:4).   And those among you who die and leave behind wives, (these wives) should keep themselves waiting for four months and ten days” (Q, 2:234).

Talaq Hasan–laudable divorce–is where a husband repudiates an enjoyed-wife (having had intercourse with) by three sentences of divorce, in three Tuhrs

Talaq Bida’a—irregular or In-correct divorce–is where a husband repudiates his wife by three utterances of “Divorce” (talaq) in one go. According to the majority of the jurists, the Divorce, though valid, is against the spirit of the Shari’ah, therefore, the man following this course would be a deviator in the eyes of Allah (SWT).

Talaq Mukrah–under duress.

“There are three things in which, not only the serious worlds but nonserious words would also count serious. 1) Nikah 2) Divorce 3) Emancipation of a slave. 4) Re-uniting (raja’a), by revoking the divorce. [Narrated by Abu Dawood and Tirmazi—category—good]

According to Imam Abu Hanifa, Nakhai, Qatadah,  Zuhri, and Al Sha’bi, the application of this hadith is restricted to the divorce under duress/compulsion. [discounting the consideration of the will and the intention]

Imam Shafai’i, Imam Ali Ibn Talib and Ibn Abbas, however, contended otherwise by citing another hadith;

“Removed are, from my Ummah, the consequences of acts done by mistake, in forgetfulness and under duress” [ Narrated by Tabarani and Thawhan—category—authentic]

Imam Abu Hanifa is of the view that the “exculpation” as per this hadith pertains to the hereafter, not this world.

Should this premise be admitted, then in my humble view, the consideration of the will and the intention will inevitably become pertinent and integral! Moreover, the intent/purport of the earlier narration seems to have a deterring-undertone (against a casual attitude in serious matters) rather than injunctive, which will satisfy the conciliatory-requisite for the accommodation of both the narrations.  Famous Hadith: “Actions are judged by the intentions” clearly support the argument. (Allah knows the best).

 Divorce initiated by a Woman. (khula)

The right of a woman in demanding the dissolution of marriage is known as “Khula” (meaning, the putting off or taking off of a thing). It is a kind of facility/right provided to the wife in securing “Divorce” Talaq from her husband by returning a part or full amount of the bridal gift.

Hadith. ‘A’isha (Allah be pleased with her) reported: When the Messenger of Allah (may peace be upon him) was commanded to give option to his wives, he started it from me saying: I am going to mention to you a matter which you should not (decide) in haste until you have consulted your parents. She said that he already knew that my parents would never allow me to seek separation from him She said: Then he said: Allah, the Exalted and Glorious, said: Prophet, say to thy wives: If you desire this world’s life and its adornment, then come, I will give you a provision and allow you to depart a goodly departing; and if you desire Allah and His Messenger and the abode of the Hereafter, then Allah has prepared for the doers of good among you a great reward She is reported to have said: About what should I consult my parents, for I desire Allah and His Messenger and the abode of the Hereafter? She (‘A’isha) said: Then all the wives of Allah’s Messenger (may peace be upon him) did as I had done. [Book 9, Number 3498]

 

A desire to re-unite, ONLY–after the third and final Divorce (irrevocable—talaq bayyina al-kubra), would necessitate the process of “Halala” or “Tahleel-marriage”

 

One may contend why the woman has to suffer for the fault of the man?

The logical answer is that; a man being the head of the family, custodian of the honor and the dignity, of the family, clan, tribe, etc. would psychologically suffer the most. The woman on the other hand (depending on the ex-husband’s overall behavior/treatment), may or may not like the apparently grotesque process of reunification with her first-husband. However, in all fairness, the woman not only gets re-instated in her status, but she also gets an opportunity extended, to prudently compare and evaluate the present and the past situations. If she feels comfortable and content with the present situation, she may avail of this opportunity and stay put, for she, having been repudiated, was disrespected, dishonored and belittled by her former husband!

Had the man been subjected to go through the process instead, it would have been rather a boon to him; as he is already allowed to marry up to four women. Instead of deterring it would have, most likely, incentivized him for his callous behavior to repeat!

Allah (SWT), is best of the psychologists, therefore, He has ordained the redress jolting the psychological reflexes of the man to the core.

 

Moreover, the woman here neither has the control (over the divorce), nor the obligation to go back to her former husband!

The second husband is also under no moral or legal obligation to divorce. Anyone who does so deliberately; to facilitate the return of the woman to her first husband, has been “cursed” by the Prophet (PBUH)} [Tahleel-marriage in such a situation would become “haram” Invalid]

Women having been endowed with unique temperamental flexibility in terms of the marital relationship by Allah (SWT), therefore, may not take long to adjust in a new situation,

“And one of His signs is that He created mates for you from yourselves that you may find tranquility in them, and He put between you love and compassion; most surely there are signs in this for a people who reflect” [Q,30:21]

 

Divine injunctions, when analyzed from a secular or western frame of mind; often lacking the faith in the Divine will and wisdom, would neither make sense nor would lead to the right conclusion.

 

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Camouflaged-Narcissist in our ranks!

Narcissistic personality disorder (NPD) The hallmarks of a narcissistic personality (NPD) are grandiosity, arrogant thinking, a lack of empathy for others, and a need for admiration. People with this condition are frequently characterized as arrogant, self-centered, manipulative, and demanding. They may also have grandiose fantasies and may be convinced that they deserve special treatment. These characteristics normally develop in childhood/early adulthood; often due to some deficiency, defect, abuse or overpraise, etc. and start being consistently exhibited in multiple contexts, such as at work and in relationships.

People with NPD often (being status-conscious) try to associate with people; who they believe are, of high-status, unique or gifted in some ways, to enhance/boost their own self-esteem/ego. They tend to seek excessive admiration and attention while having difficulty in tolerating criticism or defeat. They are not sincere to anyone, not even to themselves, for they are living in a self-constructed bubble of megalomania.

https://shakir2.wordpress.com/2018/05/10/cocoon-dwellers/

Such a personality would splurge empathy and concern for others; just to impress people around, to elicit their praise and attention.

It is not always easy to recognize a narcissist in our ranks, for they are a master of camouflaging their personalities. One may not, in the beginning, suspect a person until, either get whacked or aghast by his unbecoming behavior.

Such people always convey (through their manipulative skill) that they are important, wise and above any insult or attack, therefore, they must be respected and taken seriously, no matter what!

Most often than not, sometimes, however, purely a product of their conceptions, they have a defective personality. It is believed that among the reasons for their behavioral anomaly is, one or many of the; genetic, psychological trauma, short stature, poor eyesight or something of a similar nature. Other likely contributing factors may be, dysfunctional family, excessive criticism, overpraise, overprotection, abuse, and demanded of high expectations, etc.

They tend to offer their views/opinions on any subject, despite having barely any or no knowledge of it. This tendency is rampant amongst the narcissists holding Ph. Ds in odd fields; who take it for granted; as if they have been granted a license by the Church of England, to delve on any topic/subject under the sun—including some highly specialized ones! Surprisingly, if challenged by someone; they would try to hush up the challenger, by all means, even by resorting to some unauthentic, cheapskate, or below the belt, tactics. Such people, most often profess to be; secular, progressive, enlightened, atheistic, above and beyond the constraints or etiquettes of any field of knowledge. They would, nevertheless, not hesitate to quote a Saint, Sufi, Scriptural text or a famous personality—merely having heard of in passing— to intimidate/impress/win-over the addressee(s).

A good way to gauge a narcissist is; when an insult is hurled at a person; not present but well known or related to him (except, blood/close relations or spouse, etc.), by observing his reaction. If he enjoys it without expressing any discomfort or dislike, it is most likely, that you are taking a narcissistic in your stride. (repeatability of such a response would cement the conclusion).

Such people may not be harmful but would not be helpful or sincere either. They may be good—only—for an occasional pass time, without any attachment/expectation whatsoever.! 

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Is Wife a Sex- Slave?

“A Muslim wife must not refuse to satisfy the sexual urges of her husband as and when demanded”

There seems to be some misunderstanding here; in justification whereof; often quoted verses, in addition to some ahadith, are; –

1 “Man is a degree above them (women) [in authority and responsibility] …women be devoutly obedient” (Q, 4:34)

2 “Your women are a tillage for you; so, come unto your tillage as you wish”.    (Q, 2:223)

This dissertation may be better understood by trifurcating into; Psychophysical, behavioral and spiritual segments, successively.

Authentic ahadith, in essence, make a woman obligated to fulfill her husband’s sexual desires as and when demanded and should not refuse. (unnecessarily)

Here are two things to be borne in mind that; keeping husband satisfied would endure and perpetuate the marital and family life. It is also in consonance with a woman’s exhortative libidinal wanderlust. It is hard to imagine that a woman; who is lured into sexual overture by a legitimate partner; would not be thrilled to jump on it unless inhibited by some stone-cold reason?

Women, especially of the feminist mindset, interpret these verses/ahadith; suggestive of women’s “obligation”, as if these have enforced some kind of bondage or sex slavery.

A general tendency, often exhibited, is that we take a verse/hadith in Isolation and interpret it in black and white!

Islam (through Qura’an, Ahadith and Sunnah) molds human behavior to employ rationality, reason, logic and somewhat common sense (to harness one’s understanding and interpretation) to achieve the ultimate goal; through habituated behavior of obedience/compliance, a successful end of the sojourn. {coerced compliance would make the whole edifice come to naught}

“Had your Lord willed, all the people on earth would have believed. So can you [Prophet] compel people to believe?”(Q,10:99)

There are many traditions emphasizing upon the importance of legitimate sexual satisfaction, of both the partners equally (including for pleasure). Legitimate sexual-activity attains the station of worship, sadaqah and sunnah.

I wonder if there is any hadith/sunnah whereby Prophet is known to have ever forced any of his wives for sex?

CARDINAL RULE

One ought to; take the cumulative-contextual-sense of all the verses on the topic/issue; take the common(contextual) theme of the authentic ahadith  {which must be in conformity with the Qura’anic dictum}; then get to the gist/essence of the injunction, reposing one’s trust in Allah (SWT) to guide him on the right course. (Q, 2: 85 & 4: 150) [Ijtihad/Personal Ijtihad–by employing the Uslub Tafsir Maudhu’i]

Note: – Every hadith; like Qura’anic verse; is necessitated by a context; which must be correctly established, for its correct understanding and application. 

In regard to the wife’s “obligation” to husband’s sexual satisfaction; one should keep the following things in mind; 

A wife’s sexual-satisfaction is similarly obligatory on the husband.

Compassionate, good treatment of women is commonplace in the Qura’an, Ahadith and Sunnah.

Moderation in behavior is the hallmark of Islamic teachings.

Ultimate pleasure sought/desired, through various acts/abstinences, is of Allah (SWT).

Therefore, the sexual satisfaction of the husband by his wife does not become mandatory/compulsory in all the circumstances but congruous, cogent and permissible ones, garnering the ultimate pleasure/blessings of Allah. Hence the verse is suggestive/advisory of the obligation; without making it mandatory in disregard of the behavioral or circumstantial swings; discounting the botched concept of bondage/slavery of a devoutly obedient wife. {Vindicated by the proscription of the sexual intercourse with a menstruating woman}. “It is a state of impurity; so, keep away from the women in the state of menstruation, and do not approach them until they are cleansed” (Q, 2:222)

Marital rape/forced-sex

Women having been granted the highest status; such as; the mother of the Prophets; the mother of the faithful; cannot be imagined, to having been made slavishly subservient to the indecorous sexual urges of the husband.

Some scholars try to justify the sexual-satisfaction-right of the husband; even when secured through coercion, by using an apparently formidable but in reality, an untenable argument.  The justification generally presented; in denial/suppression of woman’s feelings, dignity and free-will; is the pleasure of Allah (SWT); which no Muslim would normally dare, differ with or challenge!

In my humble opinion; sexual satisfaction obtained by coercing one’s wife, as if she is a lump of dead meat; in the face of the man having multiple options/rights of divorcing, having more than one wife and marrying another woman, cannot be justified. On the other hand; the woman who is not inclined/agreeable to having sex with the husband must be having a sound reason(s) (psychological or physical incongruity) for it. Therefore, forcing her would not make her either in obedience/compliance of the desires of the husband or of the will of Allah (SWT). Neither will there be a sense of satisfaction/fulfillment on the part of the husband (normally derived from the mutuality/consensual participation of the two); but mere ejaculation, coupled, most likely, with remorse and guilt.

{The emphasis placed; on the compassion; hygienics; good smell and foreplay, therefore, tacitly predicates for a consensual/participatory sex} 

 

Further reading on the topic of women;

https://shakir2.wordpress.com/2018/01/11/a-womans-place-in-islam/

https://shakir2.wordpress.com/2015/06/22/muslim-women-marrying-non-muslim-men/

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Might is right!

Meat is shaped like a map of the Middle East. Uncle Sam is asking Bibi, “Which part would you like?”

Every rich country follows a rule of law; of its own making; of its own choosing, to serve it the best. Poor ones just abide by. 

 

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Pride/boastfulness/pompousness

 

Being proud (Mutkabbir) tantamount to grandstanding. Such behavior means; one is worse than the dumbest animal, who would simply behave naturally instinctually. How come, a rational being could willfully fall for such a low level, let alone a believer?

“Turn not thy cheek in scorn toward people, nor walk with pertness on the earth. Verily, God loveth not any braggart boaster” (Q,31:18)

“Surely the vilest of the animals, in the sight of Allah, are the deaf, the dumb, who do not use reason” (Q,8:22)

“They have hearts wherewith they understand not; they have eyes wherewith they see not, and they have ears wherewith they hear not. These are as the cattle nay, but they are worse! These are neglectful”. (Q,7:179)

Hadith: 

Pride is (only) Allah’s mantle!

Refrain from pride and self-glorification, since pride is God Almighty’s mantle, and one who contests with God regarding His cloak, God will shatter him and disgrace him on the Day of Resurrection.

https://shakir2.wordpress.com/2018/06/24/ignorance-entails-infidelity-knowledge-fear/

https://shakir2.wordpress.com/2017/12/30/knowledge-restraint-reward/
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