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Subject: WHY DID the PERP MOHAMMED MARRY A 6 yr old girl
trustedsourceofinfo    10/30/2005 2:23:21 AM
How can you Koranic pigs ever revere a 54 yr old man who rapes a 6 yr old girl. If any of you doubts this fact please pick up the HAadith Sunnas by Bukhari and check out info on Mohammed's fourth wife...a mere 6 yr old girl.... Ayesha was also Abu Bakr's daughter...A faithful brother to Mohammed... Islam is a fabricated lie...A source of terrorism... DEnounce it/renounce it... A terrorist can never ever be a messenger of God...
 
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chupooey    No Hazrat Ayesha was between 16-19   10/11/2007 6:59:30 PM
 

1. Several books of Hadith (Al-Bukhari and Al-Muslim, Abu Dawood, among others) and Islamic history (Tabari, among others) report that Ayesha was married to the Prophet at 6 but her marriage was not consummated until she was 9.  Although, this information is widely quoted and found in many Hadith and history books, it must be noted that most of this information has come from a single person, Hisham bin Urwah, who is the last narrator of this Hadith Isnaad (chain of narration) on the authority of his father.  Thus, this Hadith is primarily a single Hadith.  Some other narratives mention the same Hadith but their narration has been found weak and unacceptable. In general, a Hadith has more credibility if it is narrated by more people independently from diverse chains of narrators.  In this case, there is basically only one source.

2. Despite the abundance of information available during the 71 years that Hisham bin Urwah lived and taught in Medina, it is rather odd that that no one else—not even his famous pupil Malik ibn Anas---reported Ayesha’s age from Hisham in Medina.  Furthermore, all the narrators of this Hadith were Iraqis.  Hisham is reported to have moved to Iraq in his later years. An extensive list of biographical sketches of all narrators including these Iraqis is available in some books.

3. Yaqub ibn Shaibah is reported to have said, “narratives reported by Hisham are reliable except those that are reported through the people of Iraq".  Malik ibn Anas (d. 795), a student of Hisham in fact discredited all narratives of Hisham that were reported through people of Iraq.

(Tehzibu'l-tehzib, by Ibn Hajar al-Asqalani, Arabic, Dar Ihya al-turath al-Islami, one of the most well known books on the life and reliability of the narrators of the traditions of the Prophet (pbuh), vol 11, pg 48 - 51).

4. It is reported that Hisham bin Urwah’s memory suffered in his later years to the extent that some of the traditions reported from Hisham bin Urwah could not be trusted for authenticity.

(Mizanu'l-ai`tidal, by Al-Zahbi , Arabic, a book on the life sketches of the narrators of the Hadith, Al-Maktabatu'l-athriyyah, Sheikhupura, Pakistan, Vol 4, pg 301).

5. Even though Ayesha is reported to have been born about eight years before Hijrah (around 614 A.D.), one can find another narrative in Bukhari (kitabu'l-tafseer) whereby Ayesha is reported to have said that she was a ‘young girl’ at the time of revelation of the 54th chapter of the Qur'an which came 9 years before Hijrah (around 612 A.D).  Thus, according to this tradition, Ayesha was a young girl (Jariyah—as she calls herself and not an infant in which case she would be sibyah).  Additionally, this narrative stands in direct contrast to the one reported on Ayesha’s age by Hisham bin Urwah.  This puts Ayesha’s age significantly higher than 9 as reported by Hisham bin Urwah—possibly 15 or even higher. Obviously, if this narrative is held to be true, it is in clear
contradiction with the narratives reported by Hisham
ibn Urwah. There is no compelling reason as to why this tradition should be considered less accurate vis-à-vis Hisham’s narrative).

(Sahih Bukhari, kitabu'l-tafsir, Arabic, Bab Qaulihi Bal al-sa`atu Maw`iduhum wa'l-sa`atu adha' wa amarr).

6. According to many narratives, Ayesha participated in the battles of Badr and Uhud.  No one older than 15 was allowed to accompany the Prophet’s army in the battle of Uhud.  This applied across the board to all participants, men and women alike. The battle of Uhud took place around the 2nd  Hijrah, a time line close to her marriage with the Prophet.  Obviously, she was at least older than 15 at that time.

7. A narrative regarding Ayesha's participation in the battle of `Uhud is given in Bukhari, (Kitabu'l-jihad wa'l-siyar, Arabic, Bab Ghazwi'l-nisa' wa qitalihinna ma`a'lrijal; that all boys under 15 were sent back is given in Bukhari, Kitabu'l-maghazi, Bab ghazwati'l-khandaq wa hiya'l-ahza'b, Arabic).

8. Most historians have consensus on the age of one of the oldest female companions of the Prophet, namely, Asma, the elder sister of Ayesha that was ten years older t

 
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ker       10/11/2007 11:58:48 PM
For me the important thing is not finding embareassing points in the Muslims texts.  I do find it informative that went the Pope raised the question that Islam might be violent that some Muslims responded by killing a nun.  There is some intelectual weakness here to be teased out.  It would be better to narro the focuse of the mockery.  Please don't go after the fondational pricipals of the religion.  Go after the present dysfuntion most closly assoceated with the teroist or military threat.
 
By the way have you ever thought about how easy it would be to be a cross dresser in burka culture.  Dressing like an American woman in Miami is killer hard.  Getting pretty with your self in Teran or Pakistan is easy.  Then when grandpa comes around the courner with a lash all the boys say "No don't beat us were hidding from the secert police."  So much drama just for a few close friends to get some alone time in the caves. 
 
Didn't Church Hill say that the British navy was a tale "rum, sodomy and the lash."  Well AQ don't drink rum.
 
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ilman-noor       12/19/2008 10:52:52 PM
The Quran has not given names and other details of Prophet?s wives but it has confirmed that all marriages of the Prophet (PbuH) were lawful (33:50). The age of Hazrat Ayesha (R.A), wife of the prophet, is disputed on the basis of a calligraphic error in history books. Narrated history, however sacred, is not above scrutiny, particularly where dignity and honour of the prophet is at stake. The following article is an attempt to dig out reality from the same history.

Rev. Jerry Vines while speaking to the Pastors? Conference of the Southern Baptist Convention, St. Louis, Missouri on June 10, 2002, called the Prophet of Islam, Muhammad (PbuH) a pedophile and demon-possessed.  The Muslims all over the world were deeply offended by his remarks, as were many people of other faiths.  While certainly both of these allegations about the person of the Prophet of Islam can be effectively rebutted, the author of this article proposes to present the Qur?anic concept of marriageable age as well as an in-depth analysis of the issue of Ayesha?s age at the time of her marriage with the Messenger of Allah (PbuH).  This critique is based on many historical reports as documented in the history books of Islam.

First, I would like to point out that according to the faith of Islam the vast majority of the Muslims professes, there are two sources of the Divine Guidance?the Qur?an and the Sunnah.  The Quran is the actual Word of Allah (God) revealed by the archangel Gabriel to Prophet Muhammad (PbuH) over a period of 23 years during the period 610-632 A.D in the Arabian Peninsula.  The Qur?an that was revealed as Guidance and Light (17:9) for all mankind was written and properly documented by some forty scribes during the lifetime of the Prophet.  There is historical as well as the Qur?anic internal evidence to that effect (80:11-16 and 25:5) as well as God?s personal guarantee against any possible corruption in the Scripture (15:9).  Additionally, the Qur?an was not only written and documented but it was committed to memory in its entirety during the lifetime of the Prophet (PbuH).  This noble tradition of memorization of the Qur?an continues to this day.  One can find hundreds of thousands of individuals around the world who know the entire Qur?an by heart.  It is noteworthy that although there are several sects in Islam, the Qur?an remains perfectly preserved to the letter in its original Arabic language and recited, understood and referred to for explanations by all sects the same way.  Thus, while the interpretations may vary, the original Arabic text has remained the same without sectarian bias.

The Qur?an enjoined Muhammad (and all believers) to strictly follow the Quran (6:106; 10:109; 33:2) and it stands witness to the fact that Muhammad and his followers did exactly that all their lives (7:203; 46:9; 6:50).  In fact, Muhammad himself was warned in rather stern terms not to go against the Qur?anic teachings (17:39, 10:94-95, 69:40-48).  Furthermore, the Qur?an declares Muhammad (PbuH) to be a man of highest moral standards (68:4; 33:21) and the best exemplar for humanity.  The Qur?an enjoins the believers in scores of verses to follow Muhammad?s teachings and accept him as a final authority in all their affairs.  

The Second generally accepted source of Islamic faith is the Sunnah.  The Sunnah is the summation of Islamic teachings related to faith and code of conduct as personally practiced and perpetuated by Muhammad (PbuH) for all believers to implement and follow in their personal lives as well as in proper Islamic governance.  The Sunnah protocols related to articles of Islamic faith and rituals are continuous from the day of the Prophet but a great many others are largely derived from a huge body of compilations of oral narrations referred to as Hadith. The Hadith, commonly known as traditions of the Prophet, consists of many books of compilations of reported accounts of Muhammad?s sayings, actions, and tacit approvals.  There are six books of Hadith (Sihah Sita) that are considered authentic by the main stream Sunni Muslims.  There is also a different set of four Hadith books for the Shia Muslim community.  All these books were written 200-300 years after the death of Muhammad (PbuH).  The documentation of these books proceeded based on collection of hundreds of thousands of stories from the then living people who transmitted accounts or stories about Muhammad or his companions as they heard from earlier generations.  Thus, the process of oral transmission (word of mouth) made the basis of all these collections.  This process commonly known as ?Isnaad? or ?chain of narration? comprised a chain of 4-6 or more narrators in time going back to the companions of Muhammad and to Muhammad himself over a period of 250-300 or more years.  These a
 
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