(English isn't my first language so i might make grammatical mistakes)
Note (please ignore this note and read the article first before reading this not to clarify):
to clarify after receiving many private message I'm not claiming that at the age of 9 a girl is ready to be married, all what I'm stating is that there is no general consensus or Ijma' among scholars regarding the age of marriage, but we do have general consensus that its not correct to have sexual intercourse at any age even in cradle , that is my main point, as for verse 65:4 the reason why I'm using academic sources to claim that a girl can hit puberty at 8 is because the masked arab claimed that 65:4 allow sex before puberty since the context is about girls who have not yet menstruated, what i did is showing even when they are not yet menstruated they already hit puberty, which leads me to a question (yes a question is my main argument here not the age) and that question is how do you know that 65:4 is referring to sex before puberty?
Introduction:
as I have dealt with such polemicist before, this article is a direct critique to one of the most growing polemicist self-proclaimed ex-muslim channels, this channel as I stated before despite claiming to be honest and though provoking has made many blunders and errors demonstrated in my last article (Why the Masked Arab is Masked: Falsehood Makes one Bashful Does the Sun Sit in a Murky Water) where I have systematically demonstrated his lack of integrity and conducting proper research, his lack of honesty and lack of basic hadith science, later on I was notified by one of his fans of a Facebook post he made in reply to criticism of the Hadith, it seems possible that he took notice of my skeptics to the hadith he cited, no other muslim in his channel claimed that the hadith is only Sahih in Sanad and not matin than me, which drives me to think that this Facebook post was directed at me, nevertheless I took down and deconstructed his counter response, and it only took me 2 minutes to do so, which is yet another demonstration of his lack of critical observation and critical analysis, with this simple instruction let us proceed
Take Note however I will ignore all of his condescending and irrational and irrelevant insults and mockery, I might make some comments there and there about some rhetorical insults and statements he made but it won't make it my focused point
There are two reasons in his video in which I decided to tackle this issue shall be demonstrated later on
What needs to be meet and the Theory of pedophilia:
Before continuing on my rapid critique of the maksed arab I would like to point out a criteria that we need to put forth as to what is pedophilia and what defines pedophilia, and what is islam stance on sexual behavior to a minor, to understand pedophilia we need a broad academic definition
According to Michael C. Seto a Canadian forensic psychologist, sexologist, and author. He is Director of Forensic Rehabilitation Research at the Royal Ottawa Health Care Group, where he says his research focuses on pedophilia, sexual offenses committed against children, child pornography, risk assessment, offenders with mental disorders, psychopathy, and program evaluation[1]
In his introduction to his academic definition he make a striking comment “Pedophilia is typically defined as sexual attraction to prepubescent children, reflected in a person's sexual thoughts, fantasies, urges, sexual arousal, or behavior regarding children (American Psychiatric Association, 2000; World Health Organization, 1997). There are two key aspects to emphasize in this definition: first, the sexual interest in children is persistent, and second, the children of interest are prepubescent and thus show few or no signs of secondary sexual development. This means that someone who has expressed a sexual interest in children or who has engaged in sexual behavior involving a child is not necessarily a pedophile. It also means that individuals who are attracted to sexually maturing children or sexually mature adolescents, even if they are below the legally defined age of consent, are unlikely to be pedophiles” [2]
This is a striking example from academia
Furthermore he state the following:
“Pedophilia is defined as a sexual interest in prepubescent children. It is empirically linked with sexual offending against children: Child pornography offenders and sex offenders with child victims are more likely to be pedophiles based on self-report or objective measures of sexual interests. At the same time, some pedophiles have not had any known sexual contact with children, and perhaps half of sex offenders against children would not meet diagnostic criteria for pedophilia. Pedophilia can be diagnosed using a variety of methods and is an important factor to consider in the assessment of sex offenders because pedophilic offenders are more likely to sexually reoffend and require different interventions. There is no evidence to suggest that pedophilia can be changed. Instead, interventions are designed to increase voluntary control over sexual arousal, reduce sex drive, or teach self-management skills to individuals who are motivated to avoid acting upon their sexual interests”[3]
According to Richard Green another Sexologist, psychiatrist, lawyer, and author specializing in homosexuality and transsexualism, specifically gender identity disorder in children. Green is the founding editor of the Archives of Sexual Behavior (1971), and served as Editor until 2001. He is also the founding president of the International Academy of Sex Research (1975),[4] which made the Archives its official publication.[5] [6] He served on the American Psychiatric Association DSM-IV Subcommittee on Gender Identity Disorders
He state the following in his article Is Pedophilia a mental disorder? :
” In the DSM-IV (American Psychiatric Association, 2000), Puberty is the boundary for Pedophilia, the younger the person is to be prepubetal. But, the designation of Puberty as the bright line age boundary for erotic attraction to be a mental illness is arbitrary, it does not consider the mental development of the child, Further, Puberty Varies between individual and may be changing over generations. And, for sexual proscription, it is not the marker necessarily grounded historically cross-culturally”[7]
He continues on after giving an example of homosexual relations with very young boys he makes another explicit statement
“These Cross-Cultural Examples are not cited to argue for similar practices in Los Angeles or London. But are we to conclude that all the adults engaged in these practices were mentally ill? If arguably they were not pedophiles but following cultural or religious tradition, why is frequent sex with a child not a mental illness under those circumstances?
For Skeptics of relevance of these cited exotic examples, for three centuries the age of consent in England was 10. This was Not the same loin cloth clad tribe living on side of a volcano, but the nation for six centuries was already graduating students from Oxford and Cambridge, Further, the time when age of consent was 10 was not in a period contemporaneous with Cromagnon Man, But continued to within 38 years of World War I, The Impetus to Raise the age of sexual consent in England from 10 years was Fueled not by an outrage over pedophilia perse, but concerns over child prostitution, Changes in employment law during the nineteenth century were protecting children from long hours of factory labor, leaving them more accessible for sexual service as the only means of support, Child prostitution was rampant (Bullough 1990). Were all customers pedophiles? Were they all mentally ill?”[8]
Of course on the exact same article Professor Green cites also Nonhumans adult-infant relations
Not only that, as stated above the age of 10 was the consentioal age of marriage or rather sex in England prior to World War I, this further prove that early age marriage is by far determent by cultural and social environment
Moreover another academic has loudly proclaimed that it’s not easy to define a pedophile purely from looking at their sexual attraction or fantasies
William O'Donohue is an American psychologist who focuses on human sexuality, especially child sexual abuse. In 2009 O'Donohue was appointed as advisor to the DSM-V Work Group on Sexual and Gender Identity Disorders of the American Psychiatric Association.[9]
He start in the introduction of his article in Problems with the DSM-IV Diagnosis of Pedophilia and state the following:
“Any lexical or any formalized definition of pedophilia (from Greek, “child lover”) must capture its essential features: a sexual interest in children, Behavioral indices or manifestations of this sexual interest can include sexual arousal to children, sexual fantasies involving children, and acts such as buying child pornography or touching a child in sexual way, sexual interest is notoriously difficult to measure accurately because some of it’s key manifestations, such as fantasies, sensations of attraction, and urges, are covert”[10]
These are all academic references and what we conclude from them is the following:
1. Pedophilia can’t be easily defined by having sexual relations to a prepubescent child
2. Historical and Cultural aspects and religious influence can effect adult decision in choosing a child as their mate, subsequently Muhammad followed the normal tradition of early age marriage in Arabia subsequently since he is following normal Arabian tradition he can’t be defined as a pedophile
3. Early age Marriage is NOT categories under pedophilia, so marriage of Muhammad to Aisha should not be considered as a pedophilic act
4. Early age marriage even before child birth in the womb is not also an act of pedophilia since marriage is a social contract and not physical act
5. Muhammad marriage was not controversial to his time and was quite normal to his tradition, this is evident by the fact of the following Quote: “It should be noted, however, that in biblical times females married at an early age”[11]
6. Therefore by premise 2 Muhammad can’t be considered pedophile Due the the fact that he was simply following his tradition.
This is further complemented by the following Quote:
“The other main allegations of moral defect in Muhammad are that he was treacherous and lustful . . . Sufficient has been said above about the interpretation of these events to show that the case against Muhammad is much weaker than is sometimes thought. The discussions of these allegations, however, raises a fundamental question. How are we to judge Muhammad? By the standards of his own time and country? Or by those of the most enlightened opinion in the West today? When the sources are closely scrutinized, it is clear that those of Muhammad's actions which are disapproved by the modern West were not the object of the moral criticism of his contemporaries. They criticized some of his acts, but their motives were superstitious prejudice or fear of the consequences. If they criticized the events at Nakhlah, it was because they feared some punishment from the offended pagan gods or the worldly vengeance of the Meccans. If they were amazed at the mass execution of the Jews of the clan of Qurayzah, it was at the number and danger of the blood-feuds incurred. The marriage with Zaynab seemed incestuous, but this conception of incest was bound up with old practices belonging to a lower, communalistic level of familial institutions where a child's paternity was not definitely known; and this lower level was in process being eliminated by Islam . . . From the standpoint of Muhammad's time, then, the allegations of treachery and sensuality cannot be maintained. His contemporaries did not find him morally defective in any way. On the contrary, some of the acts criticized by the modern Westerner show that Muhammad's standards were higher than those of his time. In his day and generation he was a social reformer, even a reformer in the sphere of morals. He created a new system of social security and a new family structure, both of which were a vast improvement on what went before. By taking what was best in the morality of the nomad and adapting it for settled communities, he established a religious and social framework for the life of many races of men. That is not the work of a traitor or 'an old lecher'.”[12]
“The other main allegations of moral defect in Muhammad are that he was treacherous and lustful . . . Sufficient has been said above about the interpretation of these events to show that the case against Muhammad is much weaker than is sometimes thought. The discussions of these allegations, however, raises a fundamental question. How are we to judge Muhammad? By the standards of his own time and country? Or by those of the most enlightened opinion in the West today? When the sources are closely scrutinized, it is clear that those of Muhammad's actions which are disapproved by the modern West were not the object of the moral criticism of his contemporaries. They criticized some of his acts, but their motives were superstitious prejudice or fear of the consequences. If they criticized the events at Nakhlah, it was because they feared some punishment from the offended pagan gods or the worldly vengeance of the Meccans. If they were amazed at the mass execution of the Jews of the clan of Qurayzah, it was at the number and danger of the blood-feuds incurred. The marriage with Zaynab seemed incestuous, but this conception of incest was bound up with old practices belonging to a lower, communalistic level of familial institutions where a child's paternity was not definitely known; and this lower level was in process being eliminated by Islam . . . From the standpoint of Muhammad's time, then, the allegations of treachery and sensuality cannot be maintained. His contemporaries did not find him morally defective in any way. On the contrary, some of the acts criticized by the modern Westerner show that Muhammad's standards were higher than those of his time. In his day and generation he was a social reformer, even a reformer in the sphere of morals. He created a new system of social security and a new family structure, both of which were a vast improvement on what went before. By taking what was best in the morality of the nomad and adapting it for settled communities, he established a religious and social framework for the life of many races of men. That is not the work of a traitor or 'an old lecher'.”[12]
What I have stated above all must be considered the measurement in criticizing the masked arab video, each claim must adhear to the above terms, any claim of early marriage being considered pedophilic will be dismissed as empirically false as we demonstrated from several academic sources
Of course under such academic research if we provide academic sources and references as to the fact that young age marriage was common practice in Arabia, then we can safely conclude that Muhammad merely was practicing his day and age tradition as yearly age marriage is considered normal in 7th century Arabia even prior to islam, if we can conclude such premise then by default from the above academic definitions of pedophilia including professor green statement “But are we to conclude that all the adults engaged in these practices were mentally ill? If arguably they were not pedophiles but following cultural or religious tradition, why is frequent sex with a child not a mental illness under those circumstances?”
And “The Impetus to Raise the age of sexual consent in England from 10 years was Fueled not by an outrage over pedophilia perse, but concerns over child prostitution, Changes in employment law during the nineteenth century were protecting children from long hours of factory labor, leaving them more accessible for sexual service as the only means of support, Child prostitution was rampant (Bullough 1990). Were all customers pedophiles? Were they all mentally ill?”
Clearly shows that if you follow your tradition simply as an excuse for early age marriage then you are not a pedophile, if we can associate Muhammad with the normal aspect of such tradition, then Muhammad scientifically and logically is considered impossible to be a pedophile
I shall now start deconstruction the masked arab video
Marriage Is Not Considered Part of sex or pedophilia:
Later on in this article I’ll be dealing extensively with the masked arab usage of marriage in Islam, as he seems to claim that Marriage falls under the category of pedophilia, even though all academic experts disagree with such assertion, Marriage is nothing but a social contract, it doesn’t matter what age you are marrying to this doesn’t fall under the category of pedophilia, but don’t take my word for it, take the word of Aisha herself, being quoted by an orientalist:
“Aisha Says, Marriage is nothing but bondage, so a man should consider who receives his Darling [Karima] as his bondservant”[13]
Issue#1(irrelevant mockery):
@00:06 second of his video, the masked arab start by mocking and insulting skeptical Muslims such as myself as suffering cognitive dissonance, this is an unpragmatic start to what will be a horribly researched topic we have already started with the video and not a single point was made
Issue#2(yet another irrational rhetorical mockery but with a citation of a hadith):
@01:37
The masked arab start with an imaginary conversation between him and what he call “Mr. apologitc” he start directly with an ad homienm even to an imaginary character that he created purely to arouse the emotions of his fans
What is funny?
@02:03 his imaginary character start with the claim that there are hadiths that she was actually older, this apologetic claim is very familiar to me, however what makes it even striking is that the masked arab purposely strawmanned even such weak apologitc, those who argue that she was actually older right about probably the age of 19 argue such from examining her family members age including her sister, and accommodate the years and calculating it to propose the claim that the hadiths made a calculation error, NO apologetics who even argue that she was older claim that there are hadiths that make such assumption, these apologitc simply calculate her age based on her family age, that is simply all, so even he purposely made his imaginary character apologetic make a false assumption to downfall and misrepresent apologetics views
@2:25 of his video he comes forth with another claim from his imaginary character where his imaginary character supposedly claims that the sahih hadiths are unauthentic because of a narrator in the chain of narration goes by the name of Hisham Ibn ‘Urwa, of course this claim is familiar to me again but we will not tackle it
The masked arab reply to his imaginary character by saying that Bukhari who dedicated his entire life in recording carefully all authentic hadith let this hadith slip by, this is of course what is called appeal to authority fallacy, just because it was Bukhari who complied these hadiths doesn’t make them authentic, the masked arab has committed by himself a logical fallacy with no prior knowledge
Scholars don’t even consider Bukhari Infallable, here is an academic source comment on Bukhari Regarding Aisha marriage
“I do not think the Bukhari account of Aishah’s marital history is implausible, given later legal discussions of menarche and majority, nor do I view it as infallible simply because Bukhari includes it.”[14]
“I do not think the Bukhari account of Aishah’s marital history is implausible, given later legal discussions of menarche and majority, nor do I view it as infallible simply because Bukhari includes it.”[14]
However, as the masked arab cites a hadith where he claims that it doesn’t contain Hisham Ibn ‘Urwa yet cites the marriage of Aisha, what makes it so laughable is that the very image that he displayed shows clearly ‘Urwa being part of the narration
as you can see, on the yellow rectangle is ‘urwa the very man that the masked arab’s imaginary character criticized, yet the masked arab showed this image claiming that this is another narration where Hisham Ibn ‘Urwa is not mention, Yet Clearly any Arab who paid attention will have seen this error, although the second one he cited doesn’t contain Hisham his blatant error in the first one should not be ignored, however I digress, since this conversation between him and his imaginary character doesn’t impact our argument let us proceed
in his next conversation with his character he provide a hadith where it claim aisha plays with dolls, from that hadith the masked arab claims aisha was not mature simply for playing with dolls, there are two problems here, First his out most ignorance in female anatomy and the fact that he doesn’t know playing with dolls is simply a female aspect, just as much as playing violent video games is male tendencies, neither any of them impact the maturity of the gender, shall we condemn all members of IGN and Gamespot channels as a bunch of little children for playing games?
An academic Dr. A. F. Robertson an academic has written an extensive book on how dolls business has grown and categories different types of dolls made though out history, he makes the following remark on the back of his book in conclusion
“Since the 1980s there has been a growing billion dollar business producing porcelain collectible dolls. Advertised in Sunday newspapers and mailbox fliers, even Marie Osmond, an avid collector herself, is now promoting her own line of dolls on the Home Shopping Network and sales are soaring. With average price tags of $100 -- and $500 or more for a handcrafted or limited edition doll -- these dolls strike a chord in the hearts of middle-aged and older women, their core buyers, some of whom create "nurseries" devoted to collections that number in the hundreds.”[15]
My question now how these Middle Aged women and older women can keeps dolls? How can the masked arab logic stands it’s merits to empirical and academic grounds? One question now I would like to ask, if he has a sister that keeps dolls and teddy bears, does he consider her a child?
However @3:26 of his video he said “because she was yet to reach puberty” he was quoting the hadith in question, however the problem is at No point in the Arabic original source do we find a single statement from the very narration claiming that she is yet to reach puberty this claim is not part of the original hadith but rather the addition of the commentators, this is a deliberate dishonest tactic
During his video he state the following “given that adults were forbidden to adults since they resemble idols” the masked arab cited no sources no reference for such claim
This is the end of my critique of his childish conversation with this imaginary character he made
Now we shall proceed to the real video
Issue#3:
@4:13 of his video he finally brings the Quranic narrative
He cites two verses
Quran 33:49 and Quran 2:228
Quran 33:49:
“O You who have believed, when you marry believing women and then divorce them before you have touched them, then there is not for you any waiting period to count concerning them. So provide for them and give them a gracious release.”
Quran 2:228:
“Divorced women remain in waiting for three periods, and it is not lawful for them to conceal what Allah has created in their wombs if they believe in Allah and the Last Day. And their husbands have more right to take them back in this [period] if they want reconciliation. And due to the wives is similar to what is expected of them, according to what is reasonable. But the men have a degree over them [in responsibility and authority]. And Allah is Exalted in Might and Wise.”
@5:33 we finally start into his video and the verse he cited was predictable, however I will not focus on the Tafsirs simply because they discuss why the verse was revealed and to home it’s addressing, the masked arab is shocking correct here, the verse Does address females who are didn’t menstruated either because they are pregnant or old or too young
I will focus primarily on the too young part, as the tafsirs he cited including Tanwir Al-miqbas and Tafsir Al-Jalalain doesn’t address the flexibility and the possibility of the second term type mentioned in this verse namely those who are too young, however he state that Al-Tabari claims that this is not talking about those who reached their late teens and not yet menstruated, however he cited no sources no references to such claim, even if such narration exist it will not impact what I hold next for the masked arab, now I shall start critically look into science take on the issues, my question goes as follows
When does the First Menstrual cycle acquire? Do girls who already reached puberty get their first menstrual cycle after them hitting puberty?
The answer is Yes, these Questions destroys the argument that the verse allows for sex with prepubescent girls
The following are all the academic sources
According to WebMD the largest medical online consulting website
“Your first menstrual period is called menarche (say "MEN-ar-kee"). It usually starts sometime between ages 11 and 14. But it can happen as early as age 9 or as late as 15. If you are a teenage girl, see your doctor if you have not started having periods by age 15. Menarche is a sign you are growing up and becoming a woman. Along with starting your period, your body is changing. You've begun to develop breasts, pubic hair, and underarm hair. And your hips have begun to widen. Menarche also means that if you have sex, you can get pregnant. You can even get pregnant in the month before your first period starts.”[16]
It’s important to take note when does it acquire
The first Menstrual Cycle in Girls is known as Menarche, it usually happen like 2 years after reaching puberty right after Thelarche, which is the secondary onset when girls first start developing breast on the very start of puberty
The University of Chicago puts it as forth
1. Puberty is the developmental stage during which secondary sexual characteristics appear.
§ Precocious puberty is the onset of puberty at an abnormally early age; usually before the age of 8 in girls and 9 in boys. This number may be lower for African American or Hispanic patients.
2. Thelarche is the onset of female breast development.
3. Pubarche is the appearance of sexual hair.
4. Adrenarche is the onset of androgen-dependent body changes such as growth of axillary and pubic hair, body odor, and acne.
5. Menarche is the onset of menstruation.[17]
Normal Puberty
1. Normal puberty begins between ages 8-12 years in girls and 9-14 years in boys.
§ Tanner stage 2 breast development in girls
§ Tanner stage 2 testicular enlargement in boys
2. From a physiologic standpoint, this results when pulsatile secretion of GnRH begins and the hypothalamo-pituitary-gonadal axis is activated.
3. Criteria for defining the stages of puberty, proposed by Marshall and Tanner in 1969 and 1970, remain the standard of practice.[18]
So as we can see Menarche is the Latest stage in puberty and acquire over 3 years[19]
Further more
“Menarche usually occurs about 2-3 years after the start of breast development Menarche usually occurs about 2-3 years after the start of breast development (thelarche). In one British cohort study the average age at menarche was 12.9 years and the average duration of puberty was 2.7 years”[20]
Further more
“Girls usually start to go through puberty between the ages of 8 and 13. Their bodies and minds change in many ways. Hormones kick off changes like growth and breast development. About 2 to 2½ years after a girl's breasts begin to develop, she usually gets her first menstrual period.”
According to the American congress of obstetricians and Gynecologists
“Menarche typically occurs within 2–3 years after thelarche (breast budding), at Tanner stage IV breast development, and is rare before Tanner stage III development”[21]
So it should be by now abundantly clear that Menarche is the typically the last stage of puberty and acquire typically after the start of puberty up to 3 years
In conclusion the age of 8 and 9 are the regular average age of puberty according to countless academic sources, This is a Scientific fact that even the masked arab was either oblivious to or deliberately ignored since it refute his argument, as for the verse by now
Since the verse typically talks about females who didn’t get the menstruation cycle because they are too young, I would like to ask for now, in light of the above scientific facts, how do you know that this verse is referring to sex with girls who even didn’t start puberty?
But I shall save that to one dishonest error he made where he might bring up in reply to this question let us proceed right at @7:44 he shows a text in the bottom saying “conclusion: Quran 65:4 Clearly Allows Marriage before Child Reach Puberty”
This is an arbitrary conclusion again in light of the above scientific facts, how do you know this verse is referring to children before the age of puberty?
The masked arab later on cite verse 4:6 as an attempt to reply to possible apologitcs who will be skeptical in his unethical conclusions, however I will ignore this part all together purely since it’s not my argument nor did I propose such verse
@9:50 he cites an Islamic Ruling on Fiquh that state “Al-Asil Fi Al-Ashia Al-Ibaha” means everything is acceptable unless it’s forbidden
@ 10:20 he state “if any muslim apologist want to claim that marrying a girl who has yet to reach puberty is forbidden you need to provide evidence and frankly you will be contradicting the qur’anic message in chapter 65 verse 4” although I’m not the one claiming such apologtics as I demonstrated in this article, all I did is pointing out the nonsense that you are claiming Islam allows pedophilia or otherwise sex with prepubescent girls
However as I demonstrated the burden of proof is on the masked arab to prove that 65:4 is speaking of Girls who have not yet even started puberty, as I demonstrated menarche onset start usually 3 years after reaching puberty, and since as we saw the prophet consummated the marriage at the age of 9, he didn’t have sex with a minor who have not reach the age of puberty, and as I demonstrated in the introduction of my article using nothing but non muslim sources, Muhammad is scientifically and logically impossible to be a pedophile, please read the introduction on the Header (what needs to be meat)
However I can provide evidence that marriage with girls who have not yet reached puberty in Islam or sex with them should be forbidden, by using similar Islamic ruling, this ruling state لأ ضرر و لا ضرار means (there shall be no harm done and there shall be no harm allowed) or (There is no injury nor return of injury) it’s found in Muwatta Malik Book 36, Hadith 31
The implication of this Ruling is that, anything that Causes Harm should not be allowed, that is why smoking cigarettes were considered haram in some Islamic states regarding this ruling, no why I’m I stating it? Simply because having sex with prepubescent girls cause physical and mental harm, and by using such Ruling we can easily forbid sex with children before they reach puberty
However interestingly enough Islamic scholars has pointed out that the Ruling provided by the masked arab is not General, and limited
According to IslamQ&A
“ومعنى هذه القاعدة : أن كل ما على الأرض من منافع ، وما استخلصه الإنسان منها : فالانتفاع به مباح ، ما لم يقم دليل على تحريمه .”
“ومعنى هذه القاعدة : أن كل ما على الأرض من منافع ، وما استخلصه الإنسان منها : فالانتفاع به مباح ، ما لم يقم دليل على تحريمه .”
Translate into: and the meaning of this rule: anything on earth from benefits and what man has extracted then benefiting from it is allowed until there is an evidence to forbid it[22]
Accordingly Al-Qurtobi said in his Tafsir
“(استدل من قال إن أصل الأشياء التي ينتفع بها الإباحة بهذه الآية وما كان مثلها حتى يقوم الدليل على الحظر. وعضدوا هذا بأن قالوا: إن المآكل الشهية خلقت مع إمكان ألا تخلق فلم تخلق عبثا)”[23]
Translate into: in use of the ruling of everything is permissible unless it’s forbidden in this verse and similar to it until there is evidence to forbid it, and what they said repeatedly on it: the delicious food was created with order and not chaos, then there has to be benefits from it
Issue#4:
This here is one of if not the biggest issue I have with his video, the masked arab @10:54 of his video cites Fatih Al-Bari Fi Sharih Sahih Bukhari Vol.11 Page.25
And here is what he said “Muslim schools of Jurisprudence Unanimously allow the marriage of young girls, even if they were still babies in cradle, but intercourse cannot occur until the girl can withstand penetration”
I want you to focus on this part “until the girl can withstand penetration” , this is my biggest issue, this part needs to be addressed,
the masked arab has deliberately made a dishonest misstranslation of a word to fit his propaganda
The Word Tasluh on this Quotation doesn’t mean withstand but rather means when she is ready or available
Let us examine what the word tasluh means in Arabic using Lane Lexicon[24]
As we can see the most Authentic Arabic-English dictionary puts the word as means regarding something to be good, or not corrupt, this meaning will not make sense if the word really means withstand penetration, the more accurate translation will be “until she is ready or good for penetration” I.e when she reach puberty
This is an unbelievable dishonest Tactic from the masked arab, this was one of the first obvious errors I spotted as I watched his video
Issue#5:
What the masked arab do next is rather and shockingly another dishonest translation in order to justify a claim that islam allow rape of children
@12:10 of his video the Masked arab cites Sharih Sahih Muslim by Imam Al-Nawawi at vol.3 page.577
His main focus is the following text
“وأما وقت زفاف الصغيرة المزوجة والدخول بها : فإن اتفق الزوج والولي على شيء لا ضرر فيه على الصغيرة : عُمل به ، وإن اختلفا : فقال أحمد وأبو عبيد : تجبر على ذلك بنت تسع سنين دون غيرها ، وقال مالك والشافعي وأبو حنيفة : حدُّ ذلك أن تطيق الجماع ، ويختلف ذلك باختلافهن ، ولا يضبط بسنٍّ ، وهذا هو الصحيح ، وليس في حديث عائشة تحديد ولا المنع من ذلك فيمن أطاقته قبل تسع ولا الإذن فيمن لم تطقه وقد بلغت تسعا ، قال الداودي : وكانت عائشة قد شبَّت شباباً حسناً رضى الله عنها .”
He translate it as follows “as for the time a young married girl goes to her husband for sex. It is permissible at any time given there is no harm to the girl and both the husband and the girl’s guardian approve”
His commentary is as follows “the man can have sex with her regardless of age”
I want to ask him a question now, where does Imam Nawawi claim that he can have sex with her regardless of her age? Let us now deconstruct and I’ll give you my initial honest translation, but you don’t have to take my word for it as I will cite a will known Islamic scholar who further explain it clearly and you can easily use google translator to translate what he says
The first error in translation goes as follows
“وأما وقت زفاف الصغيرة المزوجة والدخول بها : فإن اتفق الزوج والولي على شيء لا ضرر فيه على الصغيرة “
Above the narration uses the word “Zafaf” which means the wedding Not sex, that can also be easily looked at in google translator, at no point does the narration cited by the masked arab claims no minimum age for sex
this is directly referring to the time of wedding, what Imam Nawawi says in his sharih by quoting ahem and ‘Ubaid is that this should be at minimum for the age of 9 Maliki, Shafi’I an Hanafi says the limit is when she is ready for penetration i.e Puberty
but as I said, don’t take my word for it, take the word of one of the most famous scholars in Saudi arabai, Sheikh Muhammad Salih Al-Munajid, the owner of IslamQ&A website and he state the following regarding the above explanation
“ولا يلزم من تزوج الصغيرة جواز وطئها ، بل لا توطأ إلا إن صارت مؤهلة لذلك ؛ ولذلك تأخر دخول النبي صلى الله عليه وسلم على عائشة رضي الله عنها .
قال النووي :
وأما وقت زفاف الصغيرة المزوجة والدخول بها : فإن اتفق الزوج والولي على شيء لا ضرر فيه على الصغيرة : عُمل به ، وإن اختلفا : فقال أحمد وأبو عبيد : تجبر على ذلك بنت تسع سنين دون غيرها ، وقال مالك والشافعي وأبو حنيفة : حدُّ ذلك أن تطيق الجماع ، ويختلف ذلك باختلافهن ، ولا يضبط بسنٍّ ، وهذا هو الصحيح ، وليس في حديث عائشة تحديد ولا المنع من ذلك فيمن أطاقته قبل تسع ولا الإذن فيمن لم تطقه وقد بلغت تسعا ، قال الداودي : وكانت عائشة قد شبَّت شباباً حسناً رضى الله عنها .”
Translate: and it’s not acceptable for those who married a small one to have sexual intercourse, but only when she is ready physically, and for that the prophet was late in his consummation for Aisha
He then later on cites the very narration the masked arab brought
this is actually getting embarrassing, because if you actually focus closely this scholar is citing the exact same narration used by the masked arab, yet the scholar clearly says that it's not acceptable to engage in sexual intercourse with a minor unless she is physically fit for it
this is actually getting embarrassing, because if you actually focus closely this scholar is citing the exact same narration used by the masked arab, yet the scholar clearly says that it's not acceptable to engage in sexual intercourse with a minor unless she is physically fit for it
So as we can see the above scholar claims that you can’t have sexual intercourse with children unless they are ready, the word in question here that this scholar used is Muahala
Which means ready or available for such act, some might put it as puberty
However here is the interesting part, in the Very narration brought forth by the masked arab and he deliberately never mentioned is the fact that according to Al-Nawawi, he claims that according Safi’I and his companions it’s more preferable to wait until she is mentally capable of providing an opinion regarding marriage and give her consent for it so she will not marry someone that she will hate in the future
“واعلم أن الشافعي وأصحابه قالوا : يستحب أن لا يزوِّج الأب والجد البكر حتى تبلغ ويستأذنها لئلا يوقعها في أسر الزوج وهي كارهة ، وهذا الذي قالوه لا يخالف حديث عائشة ؛ لأن مرادهم أنه لا يزوجها قبل البلوغ إذا لم تكن مصلحة ظاهرة يخاف فوتها بالتأخير كحديث عائشة ، فيستحب تحصيل ذلك الزوج لأن الأب مأمور بمصلحة ولده فلا يفوتها ، والله أعلم .”
Translate: it’s preferable not for the father and the grandfather to marry the young virgin until she reach puberty and can be consulted for her consent so she will not fall under an undesirable marriage, and that is what they said doesn’t come into contradiction in regard to Aisha hadith, because the purpose of it not to marry her before reaching puberty unless there is a possible benefit then there should be a delay like the hadith of what happened to Aisha, then it’s preferable for that husband because the father is obligated to provide the better conditions for his child, and god knows best
I will cite later on the source for the above narration
So as we can see from the above citation that the masked arab deliberately left out, scholars agree that it’s much preferable to marry her when she can consent, i.e mentally educated regarding marriage, and if they marry her at such young age that is only if there is something that benefits her, this is Not an indication to allow the husband to satisfy his sexual lost, but rather it’s permissible to marry her at such young age if there is something that can benefit her from such marriage, this explanation just explained child marriage in islam
Issue#6:
@12:49 of his video he state the following” the only time for a girl to give her opinion as if she is married after she hit puberty” the masked arab cited no sources no reference but he is right here partly right, as this time of a girl is name this type of girls that he mentioned in his video is called Thaib ثَيِّبًا
According to Sahih Bukhari
“Narrated Khansa bint Khidam Al-Ansariya: that her father gave her in marriage when she was a matron and she disliked that marriage. So she went to Allah's Messenger (ﷺ) and he declared that marriage invalid.”[25]
However what he lied about is the fact that a virgin or known in arabic as بِكْرِ can still provide her opinion regarding Marriage
“Narrated Abdullah ibn Abbas:
A virgin came to the Prophet (ﷺ) and mentioned that her father had married her against her will, so the Prophet (ﷺ) allowed her to exercise her choice”[26]
“Ibn ‘Abbas reported the Apostle of Allaah(ﷺ) as saying “A woman without a husband has more right to her person than her guardian and a virgin’s permission must be asked, her permission being her silence. These are the words of Al Qa’nabi.”[27]
“Narrated Abu Huraira:
The Prophet (ﷺ) said, "A matron should not be given in marriage except after consulting her; and a virgin should not be given in marriage except after her permission." The people asked, "O Allah's Messenger (ﷺ)! How can we know her permission?" He said, "Her silence (indicates her permission).”[28]
Issue#7:
@13:16 of his video, the masked arab cites Ibn Al-‘Abidin in his Hashia Rad Al-Mohtar Volume.5 page.283
“تطيق الوطء أي منه أو من غيره كما يفيد كلام الفتح وأشار إلى ما في الزيلعي من تصحيح عدم تقديره بالسن ، فإن السمينة الضخمة تحتمل الجماع ولو صغيرة السن”
Here the masked arab shockingly enough have provided an actual (somewhat) accurate translation
This is how he translated it “Withstanding penetration means being able to withstand it from a penis or another object in breaking the hymen. This cannot be determined by minimum age, for example, fat girls can withstand intercourse even if they were very young
Interestingly enough he didn’t include الزيلعي which is the name of the scholar who is making the following statement, this shows that the author of the book is simply quoting الزيلعي but let us see what he explained in prior volume using the very source the masked arab used
However things need to be called out for it’s context in the VERY book used by the masked arab Ibn Al-‘Abidin state the following
“قد صرحوا عندنا بأن الزوجة إذا كانت صغيرة لا تطيق الوطئ لا تسلم إلى الزوج حتى تطيقه ، والصحيح أنه غير مقدر بالسن ، بل يفوض إلى القاضي بالنظر إليها من سمن أو هزال ، وقدمنا عن التاتر خانية أن البالغة إذا كانت لا تحتمل لا يؤمر بدفعها إلى الزوج أيضاً ، فقوله : لا تحتمل يشمل ما لو كان لضعفها أو هزالها أو لكبر آلته ، وفي الأشباه من أحكام غيبوبة الحشفة فيما يحرم على الزوج وطئ زوجته مع بقاء النكاح ، قال : وفيما إذا كانت لا تحتمله لصغر أو مرض أو سمنة اه ، وربما يفهم من سمنه عظم آلته ، وحرر الشرنبلالي في شرحه على الوهبانية أنه لو جامع زوجته فماتت أو صارت مفضاة ، فإن كانت صغير أو مكرهة أولاً تطيق تلزمه الدية إتفاقاً.فعلم من هذا كله أنه لا يحل له وطؤها بما يؤدي إلى إضرارها”
Translate into: and scholars have declared that the wife if she was young and can’t endure penetration, she shouldn’t be handled to the husband, until she is physically able to endure it, and what is authentic from it is that no age is detriment, but the judge should decide by looking at her from body either being fat or weak, and we brought form the myotonic of the girl if she reached puberty if she can’t endure it then she is not to be handled in marriage too, and he said: by not enduring means if she is weak(too young) or physically ill, or his penis being strong, and what is similar of some rulings is that it’s haram for a husband to have sexual intercourse while still married to her, said: and that is included if she can’t endure it due to her small age or illness or fatness, and might be understood from his fatness probably the size of his penis, and as declared by Al-Sharnabali in his explanation on Al-Wahbania if he had sexual intercourse with his wife then she died if she was too young or didn’t desire it or can’t endure it then from all that it should be understood that he can’t have sexual intercourse with her because that will physically Damage her[29]
So as we can see the girl according to classical Islamic exegesis must be tested before marriage, if she can’t endure it duo to sickness, fatness, or age, to the level that it might cause her Damage then she is NOT to be handled to the husband, all of that is explained in the very book cited by the masked arab himself, the citation brought forth by the masked arab simply put it forth that if she can endure it physically and if it doesn’t pose any form of physical damage to her then it’s allowed,
This is all performed as medical test before even marriage can be established or finished, this doesn’t acquire during marriage as displayed above
However as of now I shall explore what the major Sunni schools of thought declared on sex with children:
Source#1
According to Al-Siwasi Al-Hanafi, one of the shieks of the scholar Muhammad Ibn Salim Al-Hanafi the 8th garnd muftis of Al-Azhar university state in his book Sahrih Fatih Al-Qadir he interestingly put forth a minimum age for sex
“وله : لا يستمتع بها ، أي لا توطأ وصرح في الذخيرة بأن المراد من الإستمتاع الوطء وبه قيد الحاكم قال : لا نفقة للصغيرة التي لا تجامع فلا نفقة لها إلى أن تصير إلى حالة تحتمل الوطء سواء كانت في بيت الزوج أو الأب وإختلف فيها ، فقيل : أقلها سبع سنين ، وقال العتابي : إختيار مشايخنا تسع سنين ، والحق عدم التقدير فإن إحتماله يختلف بإختلاف البنية.”[30]
Translate into: and to him she should not have pleasure from sexual intercourse with her, and it was mentioned in Al-Thakhira that pleasure is the purpose of sexual intercourse and in it the the judgment of the Hakim he said: it’s not allowed for the young that cannot have sexual intercourse, until she reach the stage of being able to endure it wither she is in the house of her husband or the father and there was a disagreement regarding that, it was said : she should be at least seven years old, and Al-‘Atabi said: our scholars chooses nine years old, but it’s corrected not to minimize it because it’s different from one girl to another”
I.e what he is saying is that biologically each girl has her own minimum age of being able physically to endure sexual intercourse, this doesn’t mean that you can have sex with her even directly after birth, but as explained earlier she need to be tested to detriment when she is ready
Source#2
Interestingly enough according to Ahmad b. Abi Sahl Abu Bakr al-Sarakhsi in his book Al-Mabsut
“قال : وبلغنا ، عن رسول الله (ص) : إنه تزوج عائشة (ر) وهي صغيرة بنت ستة سنين وبنى بها وهي بنت تسع سنين ، وكانت عنده تسعاً ففى الحديث دليل على جواز نكاح الصغير والصغيرة بتزويج الآباء ، بخلاف ما يقوله إبن شبرمة وأبوبكر الأصم رحمهم الله تعالى : إنه لا يزوج الصغير والصغيرة حتى يبلغا.”[31]
Translate into: he said: we reached a word about the Prophet : he married Aisha when she is young at the age of six and consummated the marriage at the age of nine years, and she remained with him for nine years, so in the hadith evidence to allow marriage with young ones of male and female from fathers, however there is a disagreement from ibn shibrma and abu bakir Al-Asim may god have mercy on their sols they said : a young one should not be married until she is old enough
Shockingly enough what we have here seems to be a contradiction within Islamic tradition
Source#3
This contradiction is further more confirmed by Ibn Najim Al-Masri in his book Al-Bahir Al-Raiq
“وإختلفوا في وقت الدخول بالصغيرة ، فقيل لا يدخل بها ما لم تبلغ ، وقيل يدخل بها إذا بلغت تسع سنين ، وقيل إن كانت سمينة جسيمة تطيق الجماع يدخل بها وإلاّ فلا.”[32]
Translate into: and scholars disagreed in the time of consummation of marriage with a young one, some said that he can’t have sexual intercourse until she is matured, some said until she is nine years of age, some said if she was fat and can endure it then he can, if not he can’t be allowed
So as we can see, the masked arab is wrong when he said that scholar agree by ijma’ consensus that a man can have sex with a girl as long as she can take it, this furthermore shows his lack of conducting appropriate research and dishonesty
But I would like to leave the masked arab with this question
Why did you said @13:30 of your video claiming that the five major schools of sharia on Islam are unanimous on no minimum age of marriage and sex when there is clear contradictions and disagreement on them? Why did you lied there?
Source#4
According to IslamWeb one of the largest if not the largest Arabic online gathering opinion of scholars have stated the following
وأما الصغيرة التي لم تبلغ، فالسؤال في حقها عن مسألتين:
ـ الأولى: العقد عليها.
ـ والثانية: الاستمتاع بها، بالوطء أو بما دون الوطء.
Translate into: and regarding the young who who didn’t reach adulthood then the question on her right contain the following issues:
First one: her marriage
Second one: sexual pleasure including sexual intercourse or anything else
Source#5
We have already addressed the issue of marriage so let us jump into their opinion regarding the second issue of sexual pleasure
“ قال النووي: اعلم أن الشافعي وأصحابه قالوا: يستحب أن لا يزوج الأب والجد البكر حتى تبلغ، ويستأذنها لئلا يوقعها في أسر الزوج وهي كارهة. وهذا الذي قالوه لا يخالف حديث عائشة؛ لأن مرادهم أنه لا يزوجها قبل البلوغ إذا لم تكن مصلحة ظاهرة يخاف فوتها بالتأخير كحديث عائشة، فيستحب تحصيل ذلك الزوج؛ لأن الأب مأمور بمصلحة ولده فلا يفوتها”[33]
Translate into: and Al-Nawawi said: I know that Al-Shafii and his companions (referring to the rest three schools of thought of hanbali maliki Hanafi) they said: it’s preferable that the father should not marry off his virgin daughter until she is mature, and ask for her opinion so she won’t fall to a marriage she will later hate, and they said this doesn’t conflict with the hadith of Aisha, because their main aim is not to marry her before maturing if there is no special benefits for her, therefore he should delay it like the hadith of Aisha then this marriage is preferable because the father is forced to provide the best interest for his child
That was just a quote I read for you…. As we can see Al-Nawawi has provided General Consensus Ijma’ that early age marriage should not acquire until there is special benefits for the child, probably that include marrying her to a rich family
This is Ijma’ I just provided general consensus here, the masked arab couldn’t even provide general consensus himself
Source#6
Later on they state the following
“وهذا ما رجحه الدكتور عبد الكريم زيدان في موسوعته (المفصل في فقه الأسرة) فقال: نرجح على وجه الاستحباب أن لا يزوج الأب ابنته حتى تبلغ، إلا إذا وجد المبرر المقبول لتزويجها وهي صغيرة . اهـ. وذكر لذلك عدة أسباب فراجعها هناك.”[34]
Translate into: and this is what Dr.Abdulkarim Zaidan in his encyclopedia Al-Mafsal Fi Fiquh Al-Usra he said : we emphasize that it’s preferable for a father not to give away his child in marriage until she is mature enough to decide, only if there is a cause or a reason for early marriage”
Source#7
They also state the following:
“أما إذا كانت لا تطيق الوطء فإما أن تكون في سن الرضاع وما قاربه كبنت الثالثة والرابعة ونحو ذلك، وهذه لا يستمتع بها لا بوطء ولا بغيره لأنها ليست بأهل لذلك, وأما من يمكن الاستمتاع بها – دون الوطء - كبنت الثامنة مثلا فهذه ينبغي ترك الاستمتاع بها أيضا لأنه لا يؤمن أن يقود هذا إلى مواقعة الزوج لها لغلبة شهوته فيلحق بها الضرر فينبغي لأهلها أن يمنعوها منه ولا يسلموها له أصلا حتى وإن طلبها حذرا من ذلك, يقول ابن قدامة: فمتى كانت لا تصلح للوطء لم يجب على أهلها تسليمها إليه وإن ذكر أنه يحضنها ويربيها وله من يخدمها لأنه لا يملك الاستمتاع بها وليست له بمحل ولا يؤمن شرة نفسه إلى مواقعتها فيفضها أو يقتلها. انتهى. وفي المجموع شرح المهذب: وإن كانت المنكوحة صغيرة لا يجامع مثلها أو مريضة مرضا يرجى زواله وطالب الزوج بها لم يجب تسليمها إليه، لان المعقود عليه هو المنفعة، وذلك لا يوجد في حقها، ولانه لا يؤمن أن يحمله فرط الشهوة على جماعها، فيوقع ذلك جناية بها. انتهى.”[35]
Translate into: and if she can’t endure penetration either she was extremely young and at the age of breastfeeding or like it such as three years of age or four or close to it then it’s Not allowed to have any form of sexual pleasure either by penetration or similar to it because she is not physically able to, but for those who simply use sexual pleasure with no intercourse with the age of eight then it’s also not allowed for him to have sexual pleasure with her too, because it’s will lead to him having his sexual desires overtake him and he will cause her damage, so it’s obligatory for her parents to take her away from him and never give her back even if he asked for her, for causation only, Ibn Qudama says: when she is not ready for penetration then her parents should not deliver her to him even if he said he will only take care of her, because he has no right to have sexual pleasures with her and she is not lawful to him, and his sexual desires should not be trusted as he can damage her or kill her. Over, and in Majmu’ Sharih Al-Madhab says: and if she was married as very young he should not have sexual intercourse this is applicable when she is also sick with an illness that require a cure and the husband demanded her, she should not be handed to him because his duty is to be benefited to her, and that doesn’t acquire to her in that case, and he should not be trusted when he seems to be sexually active, and that will put him in criminal jurisdictional law. Over
That is explicitly, it can’t be clearer that that, the husband only can marry at such young age only if this benefit the daughter, but he is not allowed to have any form of sexual intercourse as we saw above
Source#8
Also Alshafii stated In Al-Hawia
“وفي الحاوي في فقه الشافعي: وإذا كان الاستمتاع بها غير ممكن لم يلزم تسليمها إليه ، ولم يلزمه تسليم الصداق إليها فإن طلب تسليمها إليه ليقوم بحضانتها وتربيتها لم يلزم تسليمها إليه أيضا ؛ لأنه لا حق له في حضانتها ، وإنما حقه في الاستمتاع الذي لم يخلق فيها فيستحقه الزوج منها ، ولأنه لا يؤمن أن تغلبه الشهوة على مواقعتها ، فربما أفضى إلى تلفها ونكايتها.”[36]
Translate into: and if sexual pleasures should not be allowed Then she should not be handled to him, and the trusted one should not handle her to him for nourishment and taking care of either, because he has no right for such, his right is only when he wish to marry her and not have sexual pleasures, but when his sexual desires overtake him he is not to be trusted at all, because he might physically damage her
Source#9
Also they state the following:
“وجاء في (الموسوعة الفقهية): ذهب الفقهاء إلى أن من موانع التسليم الصغر، فلا تسلم صغيرة لا تحتمل الوطء إلى زوجها حتى تكبر ويزول هذا المانع؛ لأنه قد يحمله فرط الشهوة على الجماع فتتضرر به. وذهب المالكية والشافعية إلى زوال مانع الصغر بتحملها للوطء. قال الشافعية: ولو قال الزوج: سلموها لي ولا أطؤها حتى تحتمله، فإنه لا تسلم له وإن كان ثقة؛ إذ لا يؤمن من هيجان الشهوة. اهـ.”[37]
Translate into: and it was said in the Mausu’a Al-Fiqhia (the encyclopedia of fiquh): a lot of Fuqaha (jurisprudence) went far as to state that it’s not allowed to hand over the young ones, the young child who can’t handle penetration should not be handled to her husband until she is matured or old enough for them to have sexual intercourse, because he might overtake her with sex and damage her, and the Maliki and Shafii went far and claim that this law barrier is removed when the young one can handle penetration, the shafii said: and even if the husband said: give her to me and I won’t have sex with her until she can take it, then even in that she is not to be handled to him even if he was trusted, because anyone who has sexual desires that over take him should not be trusted
there are many more sources i could provide but this article is long enough already
there are many more sources i could provide but this article is long enough already
Issue#8:
@14:13 the masked arab calls any muslims who question him as “deluded” this is rather an irrational insult when is clearly faced with skepticism however the purpose of this is him citing 2 online videos of muslim clerics affirming that the young age marriage is allowed in islam
As I demonstrated above scholars are actually in disagreement regarding the age of sexual intercourse, however this is not my main issue here, the main issue is citing these video is considered an appeal to authority fallacy
According to Dr.Muhammad Rafat uthman a member of the Islamic research section in Al-Azhar University
He state the following
“لفقهاء أفاضوا في مسألة الزواج فأوضحوا جواز ذلك للصغيرات لكن بشرط أن تستأذن في الزواج وأن تكون بلغت أو تجاوزت سنّ التاسعة”[38]
“لفقهاء أفاضوا في مسألة الزواج فأوضحوا جواز ذلك للصغيرات لكن بشرط أن تستأذن في الزواج وأن تكون بلغت أو تجاوزت سنّ التاسعة”[38]
Slide (8)
Translate into: The Jurisprudence have made the judgment in marriage and gave permission to young ones under one condition that they are to be consulted in marriage and they should reach adulthood or pass nine years of age
But don’t take my word for it, take the word of one of the most influence grand muftis in the Middle East Dr.Ali Jum’a
“ورفض مفتي مصر زواج الصغيرات في أي سنّ استناداً إلى ما ورد في السنة النبوية أن الرسول صلى الله عليه وسلم تزوج السيدة عائشة وهي صغيرة، فقال: «أعددنا دراسة متكاملة حول تلك القضية وانتهينا إلى ضرورة وضع اختلاف طبائع البيئات في الاعتبار فلا يجوز تطبيق أعراف وعادات العصر القديم على العصر الحديث”[39]
Translate into: and the Mufti of Egypt has rejected the marriage of young ones in any age even if it was based on the prophet marriage to Aisha when she was small He said : we gathered several complete studies on this case and we concluded that it’s necessary to put difference in terms of environment causes, so it should be taken note that we should not practice the old traditions and apply them to this current one’’’
to clarify I'm simply playing the same game the masked arab is playing of authority, that's all
to clarify I'm simply playing the same game the masked arab is playing of authority, that's all
Issue#9(pointing out irrelevant hadiths, including one rejected by all Shia):
@17:26 the masked arab cites a couple of hadiths which as he claim “highlight Muhammad Inappropriate behavior around young children” the first one being
“It is related that Abu Hurayra said, "I never sae al-Hasan without my eyes overflowing with tears. That is because the Prophet, may Allah bless him and grant him peace, went out one day and I found him in the mosque. He took my hand and I went along with him. He did not speak to me until we reached the market of Banu Qaynuqa'. He walked around it and looked. Then he left and I left with him until we reached the mosque. He sat down and wrapped himself in his garment. Then he said, 'Where is the little one? Call the little one to me.' Hasan came running and jumped into his lap. Then he put his hand in his beard. Then the Prophet, may Allah bless him and grant him peace, opened his mouth and put his tongue in his mouth. Then he said, O Allah, I love him, so love him and the one who loves him!'"”[40]
What I would like to ask here is, what’s your point? Is the masked arab saying that the behavior above is pedophilic one? Interestingly enough Al-Tabarani made an explanation of the above hadith In Al-Ma’jam Al-Kabir (note some parts of the narration was removed for the sake of brevity):
“من طريق حاتم بن إسماعيل عن سعد بن إسحاق بن كعب بن عجرة عن إسحاق بن أبي حبيبة مولى رسول الله صلى الله عليه وسلم : عن أبي هريرة أن مروان بن الحكم أتى أبا هريرة في مرضه الذي مات فيه فقال مروان لأبي هريرة : ما وجدت عليك في شيء منذ اصطحبنا إلا في حبك الحسن و الحسين قال : فتحفز أبو هريرة فجلس فقال : أشهد لخرجنا مع رسول الله صلى الله عليه وسلم حتى إذا كنا ببعض الطريق سمع رسول الله صلى الله عليه وسلم صوت الحسن و الحسين وهما يبكيان وهما مع أمهما فأسرع السير حتى أتاهما فسمعته يقول لها : ما شأن ابني فقالت : العطش, قال: فاخلف رسول الله الى شنة يبتغي فيها ماء, و كان الماء يومذ أغدر و الناس يريدون ماء فنادا (هل احد منكم معه ماء؟)...فلم يجد أحد قطرة .............. فقال رسول الله صلى الله عليه وسلم : ناوليني أحدهما فناولته إياه ......... فأخذه فضمه إلى صدره وهو يضغو ما يسكت فأدلع له لسانه فجعل يمصه حتى هدأ أو سكن فلم أسمع له بكاء والآخر يبكي كما هو ما يسكت فقال : ناوليني الآخر فناولته إياه ففعل به كذلك فسكتا فما أسمع لهما صوتا ......... فأنا لا أحب هذين وقد رأيت هذا من رسول الله صلى الله عليه وسلم ؟”[41]
Translate into: from Hatim Ibn Ishmail from Sa’ad bin Ishaq bin Ka’ab bin ‘Ujra from Ishaq bin abi Habiba appointer of the prophet of god: from Abu Huraira that Marwan bin Hakim brought abu Huraira in his sickness that he died in it so Marwan said to the father of Huraira: I have never seen anything in you during our friendship but your love to Hassan and Hussain so he said: then come Abu Huraira and sit and he said: I bare witness when we left with the messenger of Allah until we were in somewhere on the road the prophet heard the voices of Hassan and Hussain as they were crying and they were with their mother he then took his way into them fast and he asked her: what is it with my sons? I said: they are thirsty, he said: then the messenger of god ordered a Shina (a bag of water) asking for water and the water at the time was too low and people were asking for it so he asked “Does Any one of You have Water?” and he could not find not a single drop of water, he then said: give me one of them, then she gave him one, he took him to his chest and hold him but he couldn’t stop crying, so he brought his tongue to him until he sucked it and he became quite and I never heard him cry again and the other still cries so he said: bring me the other one, so I brought him to the messenger and he did the same thing and I never heard a voice from him
So as we can see Muhammad did what he did now due to his so called sexual attraction to little kids, but to the fact that they were thirsty and crying so he had no choice but to do what he have to do
Also it will not make a single sense for this to be a pedophilic act since Muhammad is straight himself, so far the masked arab has not explained why he brought this hadith
i'm not sure what is the point the masked arab is making here, the prophet never had sexual intercourse here which doesn't put him here under the category of Pedophilia as i explained scientifically, according to Mujma al zawaid, the narrators are regarded as trusted, but not sahih
i'm not sure what is the point the masked arab is making here, the prophet never had sexual intercourse here which doesn't put him here under the category of Pedophilia as i explained scientifically, according to Mujma al zawaid, the narrators are regarded as trusted, but not sahih
Lastly he cites a hadith from Shia sources Although he admit that this source is not acceptable among a lot of Shia I will not make further comment on it since it’s irrational to do so, if we have a source that is not accepted by all muslims, then what is the point of citing such narration?
This is further clarified by the very author of the very page the masked arab is citing
As we can see under the black rectangle, it says (and this narration if it was actually authentic) then it goes on saying that this is referring to ali when he was a child
So the author of the book himself claims that this narration is not authentic, this is not some other scholars or Shias claiming it to be not authentic, this is the very author of this screenshot taken directly from the masked arab video
So the masked arab claims that this narration is only authentic among some Shia
This is false as indicated directly below it the author claims the narration to be not authentic
Later on in conclusion the masked arab asks how can Islam be a beautiful religion when a baby girl can be given in marriage at any age to fulfill the man sexual desires
This is rather a lie that has been despite in this article
1. The scholars have no general consensus on the age of marriage
2. Marriage doesn’t fall under the criteria of pedophilia as explained in the introduction
3. No scholar claims that you can have sexual intercourse with a baby girls as much as you desire so long as you can’t harm her
This should be further clarified as girls are tested before being handed to her husband as I demonstrated using the same book the masked arab used
he further ask “how can you denied pedophilia has nothing to do with islam” this has been already answered by the academic sources provided in the introduction
Summary
So Far The masked arab Has failed to provide a single source where classical Islamic scholar unanimously agree that it’s allowed to have sexual intercourse with a child even on cradle he lied and mistranslated a commentary from Sharih Al Bari, he failed to validate the claims of his when he stated that verse 65:4 allow sex even before a child reach puberty, he Failed to Provide General Consensus of Scholars Regarding the Issue of sex during the cradle, he Failed to Define Pedophilia and accurately presume the prophet Muhammad Falls under such assertion, he made a childish conversation between him and an imaginary character to provoke the emotions of his fans and Muslims alike, later he make the poor excuse of citing 3 online videos of scholars to justify his claim that islam allow sex and marriage with prepubescent girls, when none of them stated that sex with prepubescent girls is allowed
[8] Ibid (same as the above source)
[11] The Jew and the Christian Missionary by Gerald Sigal, Ktav Publishing House,1981, page 28.
[12] Muhammad: Prophet and Statesman by Montgomery Watt, page 229.
[13] Kinship And Marriage In Early Arabia by William Robertson Smith Page.95
[14] Kecia Ali Sexual Ethics And Islam Feminist Reflection Page.137
[20] Christensen KY, Maisonet M, Rubin C, et al; Progression through puberty in girls enrolled in a contemporary British cohort. J Adolesc Health. 2010 Sep;47(3):282-9. Epub 2010 Apr 21.
[21] Biro FM, Huang B, Crawford PB, Lucky AW, Striegel-Moore R, Barton BA, et al. Pubertal correlates in black and white girls. J Pediatr 2006;148:234–40
[23] Tafsir Al-Qurtobi 251/1 regarding verse 43:13
[25] Sahih al-Bukhari 5138
[26] Sunan Abi Dawud 2096 Grade: Sahih
[27] Sunan Abi Dawud 2098 Grade: Sahih
[28] Sahih al-Bukhari 5136
[29] Rad Al-Muhtar Ala Al-Dur Al-Mukhtar Volume.4 Page.381
[30] Sharih Fatih Al-Qadir Vol.3 Page.383
[31] Al-Mabsut Vol.4 Page.212
[32] Al-Bahir Al-Raiq Vol.3 Page.210
[34] Ibid (same as above)
[36] Ibid (same as above)
[39] Ibid (same as above)
[40] Adab Al-Mufrad Book 48, Hadith 1183
[41] Al-Ma’jam Al-Kabir 50-51/3 hadith 2656
