Refuting the Claim that Prophet Muhammad was a Pedophile

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Refuting the Claim that Prophet Muhammad was a Pedophile

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Thread: Refuting the Claim that Prophet Muhammad was a Pedophile

  1. #11
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    Jewish and Christian Prophets

    1. Abraham: When the ignorant Christians condemn Prophet Muhammad (peace be
    upon him) for marrying a young girl fifty years younger than him, they are actually
    attacking the Prophets in their Bible as well. Do they not recall the story of Prophet
    Abraham (peace be upon him) who, according to the Bible, slept with Hagar (peace be
    upon her) who was sixty or seventy younger than him? If the Christians have an issue
    with Prophet Muhammad being in his fifties, do they not say anything when Prophet
    Abraham was in his eighties? We read:

    Sarai his wife took her Egyptian maidservant Hagar and gave her to her husband
    to be his wife. He (Abram) slept with Hagar, and she conceivedSo Hagar bore
    Abram a son, and Abram gave the name Ishmael to the son she had borne. Abram
    was eighty-six years old when Hagar bore him Ishmael.

    (Genesis, Chapter 16, verses 14, 1516, NIV)

    2. David: We read in the Bible that King David lay beside a young virgin, by which was
    meant a girl who had just attained the age of puberty. We read:

    When King David was old and well advanced in years, he could not keep warm
    even when they put covers over him. So his servants said to him, Let us look for
    a young virgin to attend the king and take care of him. She can lie beside him so
    that our lord the king may keep warm. Then they searched throughout Israel for a
    beautiful girl and found Abishag, a Shunammite, and brought her to the king.

    (1 Kings, Chapter 1, verses 14, NIV)

    3. Isaac: According to the Judeo-Christian tradition, Prophet Isaac (peace be upon him)
    was forty years old when he married Rebecca (Rivka) who was only three years old at
    the time! And it should be remembered that Prophet Isaac is considered by the Jews to
    be one of the most important of Prophets, and Rebecca is one of the four matriarchs of
    the Jews. What is interesting to note is that just like there are some defeatist Muslims

    who deny that Aisha was nine years old when she was married, there are also some
    defeatist Jews who deny that Rebecca was three years old when she was married. We
    refer the reader to the following defeatist website made by contemporary Jews who seek
    to deny what their classical scholars say on the matter:
    In this article, the Jewish writers admit that they are taught in Jewish schools that
    Rebecca was three years old when she was married:

    We all came home from school saying that Rivka was three years old when
    she got married, and most of us had a hard time believing it. Our teachers
    explained that people in those days matured faster, so 3 years old then was not
    what 3 years old is now. What they did not tell us (probably because they did not
    know), is that there is another opinion that says that she was 14.

    How oddly similar is this claim made by these Jewish defeatists (another opinion that
    says she was 14) to the claim made by some Muslim defeatists who claim that another
    opinion says that Aisha was nineteen years of age. Jewish apologists further the
    following argument:

    Rivka, shortly before her marriage (Bereishit 24:16), is called NAARAH, which
    refers to a girl of at least 12 years of age!

    Muslim apologists use a strikingly similar argument. We cite the example of, a Muslim website that takes unorthodox opinions:
    All those who know the Arabic language, are aware that the word "bikr" in the
    Arabic language is not used for an immature nine-year old girl. The correct word

    for a young playful girl, as stated earlier is "Jariyah". "Bikr" on the other hand, is
    used for an unmarried lady, and obviously a nine year old is not a "lady".
    (Understanding-Islam, http://understandingislam.

    Both sites (Jewish and Muslim) engage in some simplistic mathematical arguments in
    order to find discrepancies in dating. In fact, both groups use similar methodology to
    question the historicity of these early marriages. What is not similar, however, is the
    amount of ink wasted attacking Prophet Muhammad (peace be upon him) on the one
    hand and on the other hand the silence on Prophet Isaacs marriage to the three year old
    Rebecca. The Zionists lead the charge in the attacks against Prophet Muhammad (peace
    be upon him), so should we now expose their hypocrisy? If they argue that their classical
    scholars were wrong for saying that the forty year old Prophet Isaac married a three year
    old, then logic and fairness dictate that the Muslims are also absolved because they too
    have defeatists who simply deny that Aisha was nine at the time of marriage!
    4. Jesus: And if the Christians wish to stick a spear in our hearts by attacking Prophet
    Muhammad, then what of Prophet Jesuss mother Mary (peace be upon her) who was
    only twelve years old when she was betrothed to the ninety year old Saint Joseph? The
    Catholic Encyclopedia says:

    the Christian East still accepts the idea that Saint Joseph was in his eighties and that Mary
    was twelve. An Eastern Orthodox website says:
    An Elderly Joseph

    The New Testament Apocrypha speak of Joseph as an elderly man, a widower
    with adult children, who was quite reluctant to be included among those from
    among whom a protector for Mary would be chosen. Although the Apocrypha
    were not included in the canon of Scripture their importance is great and much in
    evidence in the liturgical texts of some of the great Feasts.
    However the Gospels too give evidence for an elderly Joseph. For example he is
    no longer mentioned after Jesus' trip to the temple as an adolescent. Note also
    that as Jesus was dying upon the Cross He asked John to look after His mother.
    That would have been unnecessary - and even insulting to Joseph had he been
    alive. But as an elderly man he would have reposed well before Jesus' crucifixion
    at the age of 32-33. Mary, however, would only have been in her middle age
    The Christian East's picture of Joseph as a courageous, faithful, God-centred
    elderly widower rings true. It also tells us that "old people" are quite capable of
    being chosen for and embarking upon extraordinary adventures in which they
    obtain remarkable success by God's mercy and provision.
    This picture may not be very attractive - particularly in a youth-fixated culture
    such as ours in which "old" has become a pejoritive expression. One can
    understand the appeal of the youthful Joseph. But truth may have an attraction
    all its own.

    Therefore, if the Christian West seeks to damn the Muslims for our belief in an elderly
    Prophet who married a young virgin, then let them cast the first stone against their own

    The priests announced through Judea that they wished to find in the tribe of Juda
    a respectable man to espouse Mary, then twelve to fourteen years of age. Joseph,
    who was at the time ninety years old, went up to Jerusalem among the candidates.
    (Catholic Encyclopedia,
    According to the Oxford Dictionary Bible commentary, Mary was twelve years old
    when she became pregnant. As for the age of Saint Joseph, the traditional opinion was
    that he was a ninety year old widower at the time. It has only been very recently that
    suddenly the defeatists have sought to deny this, claiming that Joseph was only in his
    thirties. Whether or not Joseph was in his thirties or nineties is largely inconsequential,
    since the fact is that he was a grown man who married a twelve year old girl. In any case,

    brothers in the East first. In any case, even if we accept the claim that Saint Joseph was
    in his thirties when he was betrothed to Mary (peace be upon her), does this change the
    fact that Mary was twelve years old?
    The priest of Saint Marys Catholic Church said: Marys husband is believed to be
    around 36. Mary was only 13 when she married Joseph. When she first was arranged
    with Joseph, she was between 7 to 9 years old. So even the Western Christians believe
    that a grown man well into his thirties married a young girl and impregnated her. If the
    Christians of today are shocked at Aishas age, then should they not be equally shocked
    by the age of Mary? But we find that they are hypocritical in their attitude towards the
    Muslims, and we know this is only because the people hate to accept the Truth, and we
    recognize that all the Prophets were maligned and criticized by the disbelieving people.
    God will deal with them just like God dealt with all those who maligned the Prophets.


  2. #12
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    Historical Age of Marriage in Non-Western Countries

    Age of Marriage in Egypt

    In the article Marriage in Ancient Egypt, we read:

    Marriage contracts do not generally tell the age of the parties, but we know from
    other documents that marriage almost always occurred after sexual adulthood.
    The average age for girls to enter puberty was 12 to 13, and around 14 for boys
    we find documentation of brides being as young as 8 It was not all together
    uncommon for older men who had usually lost their wife to either death or
    divorce to marry very young "women". Qenherkhepeshef, a scribe from Deir El
    Medina for example married a 12 year old girl when he was 54.


    Age of Marriage in India

    Jack Goody is a fellow of St. Johns College in Cambridge. In his book The Oriental, the
    Ancient, and the Primitive, we find that girls were married off very early in Indian
    Srinivas writes of the days in India when pre-pubertal weddings were the rule
    (1984:11): a girl had to be married before she came of age. The father of a girl
    was obliged by Hindu law and by custom of the country to marry her before she
    attained puberty, though cohabitation was often delayed, an average of three
    (The Oriental, the Ancient, and the Primitive, p.208.
    &dq=age+of+marriage+ancient+japan&source=web&ots=5WGazdlO6f& sig=rvR

    Age of Marriage in Russia

    In Russia, girls were being married off during childhood just some one hundred years
    ago. We read:

    DeMause (1990)[8] pointed to child marriage [being] widespread in Russia well
    into the nineteenth century.

    (G.U.S.: World Atlas, http://www2.huberlin.

    And it is well-known that such early marriages remain prevalent in India today.


  3. #13
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    Age of Marriage in China

    In Pre-Industrial China, girls were married around the age of puberty, or even before the
    onset of puberty. We read:

    Prepubertal Betrothal / Marriage

    In the period till 771 BC, menarche indicated marriageable ageIn 1855,
    Huc[10] commented that [n]othing is more common than to arrange a marriage
    during the infancies of the parties, or even before their birth According to Fei
    (1939:p40)[14], arrangements for marriage were made at age six or seven The
    usual age for affiancing children [i.e. betrothal] was between seven and fourteen
    (Baber, 1934:p134)[15]. For an elaborate description of the custom of infant
    betrothal as practised before 1911 in the conservative I-chang districts, see Hanyi
    and Shryock (1950)[16] Most Lolo groups marry at puberty, although
    some Lolos marry quite early, even at the age of four to five years (Siang-
    Feng Ko, 1949:p491-2)[22], or are betrothed as infants (LeBar et al., 1964). In
    general, The age of puberty is a major juncture for youngsters of all
    nationalities. However, many of the minority nationalities [of China] encourage
    the marriage of their children before they mature, and thus follow the footsteps of
    the older generations[23].

    Among the turn-of-the-century Taiwanese, the practice of minor
    marriage combined with a highly competitive marriage market drove the age of
    the brides downward, below puberty (Ying-Chang and Wolf, 1995:p793)[24]

    (G.U.S.: World Atlas, http://www2.huberlin.

    Age of Marriage in Mongolia

    The ancient Mongols married off their daughters at a very young age. Even today, it is
    very common to see Mongol girls being wedded at the age of four or five years of age:
    Among the Ordos Mongols, children are sometimes betrothed even before birth.
    This custom, called eŭndege in swie (Match-making before birth), is thought by
    the Mongols to be of very nacient origin. [] the actual age of marriage today
    [1938] varies a great deal, from four or five years to sixteen or seventeen, the

    average or ordinary age being fifteen (p66).

    (G.U.S.: A World Atlas, http://www2.huberlin.

    Age of Marriage in Australia

    The traditional Aborigines similarly married their daughters off during childhood:
    In traditional Aboriginal society marriages are significant to the forging of
    alliances, and often betrothal arrangements are made when the prospective bride
    is very young, or possibly even unborn. A man may not marry until he has
    undergone a significant part of the lengthy initiation process: thus, at marriage a
    man will be in his twenties or even thirties. Often a mans first wife is the widow
    of an older man, and his subsequent wives may be much younger
    Among Yuwaaliyaay people, [] infant betrothal appears to have been the
    norm[28]. Among the aborigines of the Wheelman tribe a baby girl is betrothed
    to a youth or man; he grows her, or supports her growing up (Hassell,
    1936:p682)[29]Calvert[32] mentions that [] a female child is betrothed, in
    her infancy, to some native of another family, necessarily very many years older
    than herself. He watches over her jealously, and she goes to live with him as soon
    as she feels inclined.

    Spencer and Giller ([1927, II:p469-70) also mention betrothal of Aranda girls
    many years before the is born. Radcliffe-Brown (1913:p184)[33] states that
    marriages are arranged before children are born. Provis writes in Taplin
    (1879:p93) of the Streaky Bay South aborigines that there can sometimes be
    seen the incongruous spectacle of a little child betrothed to a grown man. The
    girl is called his Kur-det-thi (future wife). They sleep together, but no sexual
    intercourse takes place till the girl arrives at the age of puberty.
    Schrmann writes in Woods (1879:p222)[34] of the Port Lincoln tribe that long
    before a young girl arrives at maturity, she is affianced by her parents, to some
    friend of theirs, no matter whether young or old, married or single. Howitt
    (1904:p197) for the Wolgal tribe reports that a girl is promised as a mere child to
    some man of the proper class, he being then perhaps middle aged or even old.

    Betrothal occurred when quite young, states Bonney (1884:p129)[35]. Child
    betrothal and marriage is noted for Arnhemland (Webb, 1944:p65)[36]. A child
    a year old will sometimes be betrothed to an old man, and it will be his duty to
    protect and feed her, and (unless she is stolen by some one else) when she is old
    enough she becomes his wifeThe Yolngu practiced prenatal betrothal (Money
    and Erhhardt, 1973 / 1996:p142)[43], and, together with eventual siblings, join
    the husband at menarche, at age 12 or 13.
    (G.U.S.: A World Atlas, http://www2.huberlin.


  4. #14
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    Age of Marriage amongst Native Americans

    The practice of marrying girls at a young age was prevalent amongst Native American
    populations as well, as we read in an article entitled Living Arrangements Among
    Native American Elders:
    Marriage was considered essential among all Navajos with polygamy, divorce,
    levirate and sorarate being practiced. Marriages were traditionally not based on
    romance but were arranged with the girls being married soon after puberty.

    (Living Arrangements Among Native American Elders,
    We read further:

    A Delaware Native American girl who reached puberty may have had her
    [marriage] union prearranged by her parents.
    The first menstrual cycle was seen by the Native Americans as the coming of age, and
    after a ceremony, the young girl was ready for marriage:

    This following are accounts for the coming of age rituals of first young women
    followed by that of the young men. The first occurred when the girl had her first
    menstrual cycle When this celebration [i.e. the coming of age] was complete,
    joy of being accepted as a woman remained with the young girl as well as five
    vertical red and black stripes painted onto her cheek. These strips would be
    eventually removed and when the last of them was gone the young girl would be
    ready for marriage.

    (Native Americans,

    The Aztecs married their daughters off well before the age of puberty:
    Most [Aztec] girls were married (cohabiting) well before the age of puberty
    (McCaa, 2003)[3]. Girls among the ancient Aztec (Nahua) married before age 15,
    and in many cases before 12 (McCaa, 1997; cf. 1996, 1994)[4]: Children became
    adults upon marriage, and most children above the age of 10 years were married
    (or widowed, separated or abandoned). Females married very young, according
    to the narrative evidence from the Book of Tributes (Cline, 1993:p31-2)[5].
    Quantitative analysis of these data places the average for females below the age of
    (G.U.S.: A World Atlas, http://www2.huberlin.
    The various South American tribes practiced early marriage, and this practice continued
    well into the 1500s. It is sometimes referred to as a rearing marriage, i.e. the husband
    raises his wife from childhood. We read:
    Sumner (1906:p382) [29] cited reports that of child marriage where girls of ten
    are mothers[30]. Child betrothal is reported among the Guaraní of the Paraná
    River. In some cases little girls were given to grown men, who lived with their
    child wives, probably in the house of their future parents-in-law (Mtraux,
    1948)[31]. Child betrothal is also reported among the Cainguá, but the girls were
    said to remain with their parents, who receive presents from their prospective
    sons-in-law (ibid.)
    For the Samaraka, [i]n the past, girls were formally betrothed (kiiá) well before
    puberty, and betrothal in the womb was an accepted practice, while today mean
    age at betrothal is only a year or two below age at marriage and child betrothal is
    unknown (Price, 1975)[33]. Among the Warao, [t]here were boys who were
    betrothed to little girls who had not yet reached puberty (Heinen, [1988])[34].
    Among the Brazilian Yanomamo, [p]arents may also betroth their children
    while they are still infants (Early & Peters, 1990)[35]. Among the Cuna, the
    premarital four-day debut ceremony is even sometimes given before puberty in
    the parents zeal to insure their daughters having it (Stout, 1947:p34). As for the
    Asang, [a] girl at a very early age, between eight and nine, is betrothed to a
    young man, who at once takes up residence in the house of her parents, whom he
    assists until [] [she] is old enough to be married, when, without ceremony, they
    are recognized as man and wife (Pim and Seeman, 1869:p306-7)[36]
    The Aikaná practiced betrothal in childhood, marriage took place after menarche
    (Becker-Donner, ?:p280)[38]. The same was formerly so in the Makurap (p290).

    The Bororo practised rearing marriage (Levak, 1973:p77-8)[39].
    (G.U.S.: A World Atlas, http://www2.huberlin.


  5. #15
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    Age of Marriage in Africa

    Amongst the various tribes of Africa, we find that the practice of marrying off girls at the
    age of puberty and even before that was very common.
    Rohlfs reported mothers of ten or twelve at fesan (cited by Sumner,
    1906:p382)[156]. The Akan custom of Asiwa[157] (infant betrothal) had almost
    become the principal form of getting married until it was abolished, in 1918, by
    the Okyeman Council[158]

    Among the Fanti, children could be betrothed before they were mature. The Masai
    practiced fetal and infant betrothal. Infant betrothal was further said to be
    practiced by the Azande, and Mbuti. Childhood betrothal was practised among the
    Dogon. Yao girls would be betrothed as infants or small children. Betrothal before
    birth or in early infancy was usual among the Kuranko. Among the Ewe, children
    would be betrothed in childhood or before birth. Among the Tshi-speaking
    people, a girl was publicly advertised for marriage at puberty (age 11-12) by

    being paraded through the streets decked out in ornaments. Lateral betrothals
    frequently took place before puberty and sometimes before birth.

    Among the Yoruba-speaking peoples, girls of better class were almost always
    betrothed when children, frequently when infants, the husband in futuro being
    sometimes an adult, sometimes a boy. Among the Konkomba, a girl was
    betrothed to a man of more than twenty years of age, sometimes to an elder who
    may give her away for marriage.

    Among the Ethiopean Galla, marriages were often arranged by betrothal at a very
    young age. In the Uganda protectorate, [a]t any stage of its infant life a child
    may be betrothed to some other infant or to one many years older than itself.
    Among the Somali, infant betrothal may have been common in the past. Among
    the Mambwe / Amambwe (Zambia), betrothal was common in childhood. Among

    the Yahgan, little girls were betrothed to adult men; sometimes parents agree to
    unions between little boys and girls. The Ila child was sometimes betrothed at age
    four, or even earlier. Among the Mouktl (Northern Cameroon), children were
    betrothed in infancy, somewhere around age six. Among the Bangwa (Western
    Cameroon), a baby was betrothed at birth, or in infancy. Among the Bali (Western
    Cameroon), betrothal, but not marriage, of children could take place before
    menarche or puberty.

    The Fang were sometimes married before birth. Koalib girls were betrothed at
    eight or nine years of age, and at twelve or thirteen the marriage was
    consummated. Nuba men begin courting at age twenty and generally get betrothed
    to a girl child. Among the Azande, infant betrothal was the rule. As for the Tshidi
    Barolong (South Africa), infant betrothal is practiced. Among the nomadic Fulani
    children were betrothed at ages seven to ten in the case of girls, and from three to
    ten in the case of boys. The Shuwalbe Fulani practiced infant betrothal between
    boy and girl. Infant betrothal and adoption marriage among the Mbaise Igbo.

    Traditionally, betrothal in infancy or childhood was customary in Benin Kingdom
    and among the Northern Edo. In case of the Igbira of Northern Nigeria, betrothal
    often took place in childhood. Among the Igala, betrothal could occur at age four
    to five. Among the Utonkon-Effium Orri, betrothal of girls occurred at birth.
    Among the Luo, child betrothal or marriage could take place. Childhood betrothal
    was noted for the Shambala. The Nkundo girl could be betrothed in infancy. In
    Tanzania, immature girls could also be betrothed, but infant betrothal occurred
    only in mock fashion

    Among the African Marutze, the children are often affianced at an early age, and
    the marriage is consummated as soon as the girl arrives at maturity[162]. The
    Negroes of the Gold Coast, according to Bosman, often arranged for the marriage
    of infants directly after birth[163]; whilst among the Bushmans, Bechuanas, and
    Ashantees, children are engaged when they are still in the womb, in the event of
    their proving to be girls[164]

    In Ethiopia, marriage occurs between age 12 and 15. Hausa women were married
    just before puberty (villages) or after (rural dwellers), to adolescents some seven
    years older. A Tuareg girl may have been married by age seven or eight. Fang
    children were sometimes married before birth. In pre-1900 Nubia, girls were
    married at the age of from eight to ten years. G/wi girls were married at age 7-9,
    boys at about 14-15. Among the Kung, eight and nine-year-old brides would be
    married to teenaged husbands. Bela would have been married before puberty.
    Among the Kabyles, a father could marry his daughter before she has reached
    puberty. Among the Igala (Northern Nigeria), the marriageable age was eight to
    ten for girls
    Today[167], very little country data exist about marriages under the age of 14,
    even less about those below age 10. In Ethiopia and in parts of West Africa,
    marriage at age seven or eight is not uncommon. In Kebbi State, Northern
    Nigeria, the average age of marriage for girls is just over 11 years, against a
    national average of 17[168]. A 1991 UN Population Cart indicates legal ages of
    marriage of 9 in Morocco (males, with parental consent, compared to 21 for
    females) and 6 for Ghana (both sexes, with or without consent)[169].
    (G.U.S.: A World Atlas, http://www2.huberlin.

    In many parts of Africa, girls continue to get married upon the commencement of
    puberty. UNICEF recently surveyed six African countries:

    A recent study by UNICEF in six Western African countries showed that 44 per
    cent of 20-24 year old women in Niger were married under the age of 15. The
    need to follow tradition, reinforce ties among or between communities, and
    protect girls from out-of-wedlock pregnancy were the main reasons given.



  6. #16
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    Age of Marriage Under Hindu Law

    Due to the situation in Kashmir, many Hindus harbor ill will towards Muslims. As a
    consequence, some of them attack Prophet Muhammad (peace be upon him) by accusing
    him of being a pedophile. Yet, a quick look at the Hindu religious texts is enough to
    refute them. In the Hindu religious scripture known as the Manu-smriti, we read:
    Gautama (18-21). A girl should be given in marriage before puberty.
    Vashistha (17.70). Out of fear of the appearance of the menses, let the father
    marry his daughter while she still runs about naked. For if she stays in the home
    after the age of puberty, sin falls on the father.

    Bodhayana (4.1.11). Let him give his daughter, while she still goes about
    naked, to a man who has not broken the vow of chastity and who possesses good
    qualities, or even to one destitute of good qualities ; let him not keep the maiden
    in his house after she has reached the age of puberty.

    (Manu IX, 88;

    In an article entitled Child Marriage in Nepal, we read:

    In the ancient Hindu scriptures of 400 to 100 BC, there are strict moral laws that
    enjoin the father to marry off his daughter at a very young age. These religious
    texts indicate that the best age for a girl to get married is between is 8 and 10.
    It has been also mentioned that a girl should not wait for marriage more than three
    years after attaining puberty, and if she is not given by then in marriage by her
    father, the texts even instruct her to get married on her own. Such religious texts
    (the Bishnu Sutra and Gautam Sutra) direct the father to marry his daughter
    within three weeks of attaining puberty, and no later.

    By 200 BC, the rules for a daughter's marriage seems to have become even more
    strict. The religious texts of that time contain strict moral laws that enjoined the

    father to marry off his daughter before she reaches puberty. Sage Manu of that
    age has categorically written in his treatise, Manu Smriti, that if a girl remains
    unmarried after reaching the puberty, the father has failed in his duty towards her.
    Similarly, another sage, Parasara, said that the parents or guardians of a girl in
    who reaches puberty before marriage will definitely go to hell. Such rules
    imposed by the "holy ones" had their effect upon the religious population, and the
    practice of child marriage was firmly established by 200 BC.
    (Child Marriage in Nepal,
    The Encyclopedia of Religion and Ethics says:

    [It was considered] sinful on the part of the [Hindu] father to allow his daughter to
    attain puberty without being married and the girl herself fell to the condition of a
    Sudra [i.e. low caste], marriage with whom involved degradation on the part of
    the husbandthe Smrti of Manu fixes the age of husband and wife at 30 and 12
    or 24 and 8 respectively; the later work of Brhaspati and the didactic portion of
    the Mahabharata give the wifes age in these cases as 10 and 7 respectively,
    while yet later texts give 4 to 6 as the lower and 8 as the upper limit. There is
    abundant evidence that these dates were not merely theoretical.

    (Encyclopedia of Religion and Ethics, p.450,
    =manu+ix+a+girl+should+be+given+in+marriage+before+puberty&s ource=web

    The Encyclopedia of Religion and Ethics says further:
    We find the rule, almost universally valid in the Smritis, according to which the
    nagnika, i.e. a girl going naked and yet immature, is the best (wife). [6] ....Manu
    shortly afterwards (ix. 94) lays down that a man of thirty years shall marry a girl
    of twelve, and a man of twenty-four a girl of eight Baudhayana [1] it is
    stated: "To a virtuous, pure husband the girl should be given while she is still
    immature; even from an unworthy man she should not be withheld if she has
    attained womanhood."

    The strict injunction regarding marriage before the commencement of puberty
    gains additional force from the fact that disregard of it is represented as
    accompanied by evil consequences for the father. While Manu is content to
    characterize the father as blameworthy [2] who does not give his daughter in
    marriage at the proper time, it is stated in Vasistha: "For fear of the
    commencement of puberty, let the father give his daughter in marriage while she
    is still going about naked. For if she remains at home after the marriageable age,
    sin falls upon the father." [3]

    ...Observance [of child marriage], at least among the Brahmans, became essential
    and fundamental for orthodox Hinduism.

    (Encyclopedia of Religion and Ethics, pp.522-523,
    =manu+ix+a+girl+should+be+given+in+marriage+before+puberty&s ource=web


  7. #17
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    Age of Puberty

    Range of Puberty

    I have firmly established the fact that marriage at or around puberty was the norm
    amongst ancient (and not so ancient) civilizations. Yet, perhaps an Islamaphobic
    polemicist might argue that the average age of puberty was twelve years of age, whereas
    Aisha (peace be upon her) was only nine or ten when she moved into Prophet
    Muhammads house. Yet, this argument could is weakened easily. Yes, the average may
    well have been twelve years, but surely the reader should know what the word average
    means! Both mean (average) and median indicate values which are in the middle of a
    range of numbers. Therefore, if some girls attain the age of puberty at twelve, then
    others are having their periods at nine and still others at fifteen. says:

    There is a range, and this has been part of the problem of establishing the
    "normal" age of puberty. Girls might enter full-blown puberty anytime between
    ages 9 and 15.

    So, girls will go through full-blown puberty at various ages, anywhere from between
    nine and fifteen years of age. says:
    Puberty usually starts between ages 8 to 13 in girls
    Even if we look simply at menarche, we can see that the age varies greatly. A medical
    journal on says:

    The variable age at menarche was normally distributed with an age range of 724

    (, says:

    Dont be surprised if your nine-year-old daughter will have her menarche that


    Range of Puberty Varies With Location

    It is well-known that the average age of puberty differs from one population to another
    and from one race to another. It is therefore likely that while girls living in European
    countries tend to enter full blown puberty at around age twelve, whereas Arabian girls
    living a thousand years ago most likely went through this same process at a much
    younger age. Climate and altitude may affect the average age of puberty. It has been
    demonstrated in numerous studies that girls living near the equator have menarche earlier
    than those living farther away from it. Some scientists attribute this to the warmer
    climate, whereas others attribute this to additional factors such as exposure to light. says:
    There was a study conducted showing that girls who live in countries close to the
    equator started their menstruation earlier.

    The book Women and Health Psychology says:
    Many factors have been reported to affect age at menarche and/or the regularity of
    menstruation[such as] climate, altitude, race, height, weight, hereditary,
    stress/psychological factors, light, and nutrition.
    (Women and Health Psychology,
    =menarche+climate&source=web&ots=ILfZwgFzEO&sig=8ZZxn7Dvhzm2 HH3

    This phenomenon is not limited to menarche, but also applies to the whole of puberty. In
    the book Women: An Historical, Gynecological, and Anthropological Compendium, we

    The average temperature of the country or province is considered the chief factor
    here, not only with regard to menstruation but as regards the whole of sexual
    development at puberty.
    (Herman H. Ploss, Max Bartels and Paul Bartels; Woman: An Historical,
    Gynecological, and Anthropological Compendium, Volume I, Lord & Bransby,
    1988, p.563;
    Whether or not it is climate, latitudeor some other variable that affects menarcheis a
    hotly debated (and politicized) topic, but the point is that there are many factors which
    would contribute to an altered age of puberty. Therefore, it is not at all implausible that
    the average age was much younger in Arabia one thousand years ago. There is absolutely
    no way that anyone can disprove the idea that puberty began much earlier back then,
    since it is known that the average age fluctuates from one time to the other. In fact, the
    historical evidence supports our claim that the average age of puberty was much younger
    during the time of the Prophet (peace be upon him).
    Just within the last one hundred years there has been a dramatic change in the average
    age of puberty, so one can only imagine the great change that could have taken place
    within the span of one thousand years! The historical literature does indeed suggest that
    the average age of puberty was much younger in Eastern countries. The Cambridge
    World History of Food says:

    Albrecht von Haller (1775), for example, claimed that girls in the southerly
    regions of Asia, where the climate was warm, were marriageable in their
    eighth year and gave birth in their ninth or tenth year; conversely, women in
    Arctic regions did not menstruate until age 23 or 24. This view was shared by
    other eighteenth-century writers, most notably J.F. Freind (1738), Herman
    Boerhaave (1744), and Montesquieu (1751).
    (The Cambridge World History of Food, p.1455,
    dq=average+age+of+puberty+climate&source=web&ots=MQwdFaB1iY& sig=GwJ-pPjE3b0hrx8KYYNRKTuVxE#PPA1454,M1)

    It is generally accepted that historically girls in Eastern civilizations reached puberty
    before their European counterparts, which was one of the reasons that marriage
    oftentimes took place a few years earlier in the Orient. The Southern Medical and
    Surgical Journal says:

    It is allowable to infer that early marriage in oriental countries (which has
    generally, but without any proof, been ascribed to precocious puberty) ....
    (The Southern Medical and Surgical Journal, p.41,
    dq=russia+puberty+marriage&source=web&ots=8yfAFiQxuK&sig=6Z4 em89heF

    In any case, it is altogether unnecessary to prove the point that menstruation occurred
    earlier in ancient Arabia. We could even rely on the normal ranges provided for girls
    today in Europe, and we find that the ranges always include nine, and Aisha (peace be
    upon her) was either nine or ten when she moved into the Prophets house. We do not
    need to establish that the average age of puberty back then was nine, but rather we
    merely need to demonstrate that nine years old was within the normal range of puberty,
    which it most certainly was and still is.


  8. #18
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    Age of Puberty in Ancient Arabia

    Age of Sexual Maturity in Ancient Arabia
    We have provided categorical proof that such early marriages took place in all ancient
    (and not so ancient) civilizations, including the Jewish, Christian, Hindu, Roman, Greek,
    Russian, African, Native American, Mongolian, Chinese, Indian, Egyptian, and
    Australian civilizations, among others. But perhaps the most relevant is the seventh
    century Arabian civilization, so here we shall cite proof that sexual maturity took place
    very early in the days of the Prophet (peace be upon him). Ustadh Ayman bin Khaled
    cited a number of examples in Bassam Zawadis article, as follows.

    Imam al-Shafii said in Siyar Alam al-Nubala (Vol.10, p.91):

    During my stay in Yemen, I have come across girls at the age of nine whom
    Imam al-Bayhaqi also narrated the words of Imam Shafii in Sunan al-Bayhaqi al-Kubra
    (Vol.1, p.319):

    I have seen in the city of Sanaa a grandmother while she was twenty-one. She
    menstruated at the age of nine and gave birth at the age of ten.

    Ibn al-Jawzi narrated similar stories from Ibn Uqail and Ubad al-Mahlby in his Tahqeeq
    fi Ahadith al-Khilaf (Vol.2, p.267). So the fact is that girls were sexually active at the age
    of nine, and they were turning into grandmothers before most people alive today would
    have their own children! Therefore, because this was the cultural norm back then, no
    blame can be put on Prophet Muhammad (peace be upon him). It is unacceptable to
    judge an ancient figure based on todays standards; we must judge him based on what
    was the norm back then.

    Age of Marriage Under Islamic Law

    Marriage of Immature Girls in Islam

    Islamic Law (Shariah) allows for a marriage contract (nikah) to be drafted years before
    the marriage itself is actually enacted. In other words, the marriage contract is drawn up,
    but the contract is not executed until a later date. So even though the marriage contract
    can be drafted, the girl will not be handed over to the husband until many years
    afterwards. In other words, a father can marry his immature daughter off to a man before
    she comes of age, but the husband may not consummate the marriage until after she
    attains maturity.

    Under Islamic Law, there are certain shuroot an-nifaadh (conditions required for the
    execution of the contract): for consummation of marriage, one of these conditions is that
    both parties are mature enough for marriage. If this condition is not met, then the
    marriage contract remains mauqoof (suspended) and has no actual practical effect, i.e. the
    consummation of marriage is delayed until the girl becomes mature enough for that. In
    the example of Prophet Muhammad (peace be upon him) and Aisha (peace be upon her),
    the marriage contract was signed when she was immature, but only took effect until after
    she attained maturity. This is why Aisha (peace be upon her) remained in her fathers
    house for three years after the marriage contract was drafted.

    Shaykh Salih al-Munajjid said:

    The fact that it is permissible to marry a young girl does not mean that it is
    permissible to have intercourse with her; rather that should not be done until she
    is able for it. For this reason, the Prophet (peace and blessings of Allaah) delayed
    the consummation of his marriage to AaishahAl-Dawoodi said: Aaishah
    (may Allaah be pleased with her) had reached physical maturity (at the time when
    her marriage was consummated). [Sharh Muslim, 9/206]

    Islamic legal terminology is what confuses many Non-Muslims; they hear that Abu Bakr
    (peace be upon him) married his daughter Aisha (peace be upon her) to Prophet

    Muhammad (peace be upon him) when she was only six or seven years old; at that time,
    she was an immature girl. However, the marriage was not consummated until years
    afterwards. Therefore, the reality is that the Prophet (peace be upon him) was just
    betrothed to Aisha (peace be upon her) when she was an immature girl, but the marriage
    was only consummated once she became a mature adult.


  9. #19
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    Under Islamic Law, there is a concept called khiyar al-buloogh, which means the option
    of puberty. It means that while an immature daughters marriage can be arranged by an
    elder, she has the right to annul the marriage at the age of puberty if she is not compatible
    with her husband. Ustadh Ayman bin Khaled stated:

    [According to] Tuhfat Al-Muhtaj and AlUmmthe father has the right to have
    his daughterwho is pre-pubertalmarried without her permission. However, in
    case this man is incompatible [with her], then she has the right to annul this
    marriage. [The] Hanafi madhab, for example, says she has the choice [to annul
    the marriage] when she reaches puberty [khiyar al-buloogh].
    (Ustadh Ayman bin Khaled, Admin of Multaqa Ahl al-Hadeeth)
    Annulment via khiyar al-buloogh is limited to the age of puberty. However, khula is
    always an option available to a female of any age, and this is a right given to women in
    the Quran itself. The scholars differ on whether or not khula is a separation [i.e.
    revocation of a marriage as if it never happened] or a divorce. Maulana Muhammad
    Yousaf Taibi wrote:

    The scholars have also differed on the matter whether Khula is a divorce or
    cancellation of Nikah (marriage). But the fact is, whatever name you give it, its
    commands will remain the same.
    (Maulana Mohd. Taibi,

    In other words, the end result is the same: the man and wife will no longer be husband
    and wife. This author takes the view that Khula is separation [i.e. cancellation] and not
    divorce. Shaykh Nayif al-Hamad, presiding judge of Rimah District Court (in Saudi
    Arabia), declared:

    The Khul separation is a revocation of marriage & not a divorce
    It is deemed to be a revocation of the marriage and not a divorce
    Ibn `Abbs said: Khul` is a separation and not a divorce [Related by Ahmad.
    Ibn Hajr said: "Its line of transmission is authentic." al-Talkhs al-Habr (3/231)].
    Someone asked Ibn `Abbs about a man who divorced his wife twice, then she
    made khul` with him; can he marry her again? Ibn `Abbs replied: Yes, Allah
    mentions divorce at the beginning and at the end of the verse and mentions khul`
    in between. [Related by `Abd al-Razzq (11771)].

    Ibn al-Qayyim said: "This is the school of thought of Ibn `Abbs, `Uthmn, Ibn
    `Umar, al-Rubayyi` and her uncle. In fact, it was never related by any Companion
    that khul` is a divorce." [Zd al-Ma`d (5/197)].
    Ibn Khuzaymah said: It was never established that khul` is a divorce [al-Talkhs
    al-Habr (3/231)].

    This is the opinion of Ibn Taymiyah. He gives strong support for this opinion in
    Majm` al-Fatwa (32/289).
    (Shaykh Nayif al-Hamad,
    In any case, regardless of whether or not khula is a divorce, the fact is that a woman has
    the right to remove herself from any marriage. Admittedly, it is not permissible for a
    woman to seek a revocation of her marriage if nothing is wrong with the marriage.
    (What kind of a person would divorce her husband if nothing was wrong?) However, if

    something is wrong with her marriage (i.e. if the marriage causes her some hardship or
    harm), then she has the right to seek khula, according to Islamic Law (Shariah).
    Shaykh Abdur Rahman al-Ajlan, a lecturer at the Grand Mosque in Mecca, declared:
    A woman should not ask for a divorce without a legal or valid reason as long as
    she can manage to live with her husband. Our Prophet (peace be upon him) said:
    Any woman who requests her husband to divorce her without a valid reason will
    not smell the scent of Paradise.

    However, if a proper marital life has become impossible between the two or if it
    has become simply unbearable for her, then it is permissible for her to ask
    for divorce. Allah says: But if they separate, Allah will provide abundance for
    each of them from His all-reaching bounty.
    (Shaykh Abdur Rahman al-Ajlan,
    The proof that it is allowed for a Muslim woman to seek khula comes from an authentic
    Prophetic narration, as follows:

    The wife of Thabit ibn Qays came to the Prophet and said: O Messenger of
    Allah, I do not find any fault with Thabit ibn Qays in his character or religious
    commitment, but I do not want to commit any act of kufr after becoming a
    Muslim. The Prophet said to her: Will you give back his garden? Because he
    had given her a garden as her dower. She said: Yes. The Prophet said to
    Thabit: Take back your garden, and divorce her.
    (Narrated by al-Bukhari, 5273)

    Shaykh Salih al-Munajjid commented on this hadeeth:

    From this case the scholars understood that if a woman cannot stay with her
    husband, then the judge should ask him to divorce her by khula; indeed he
    should order him to do so.

    (Shaykh Salih al-Munajjid,,

    According to the Hanbalis, Shafiis, and Malikis, a judicial decree can separate a man and
    woman, even against the wishes of the husband. We read:

    According to all schools except the Hanafis a wife may obtain a judicial decree of
    divorce on the grounds of some matrimonial offensee.g., cruelty, desertion,
    failure to maintaincommitted by the husband.
    (Encyclopedia Britannica,

    The judge and the court are to be the protectors of the rights of women. They are
    entrusted with the right to dissolve any marriage, and are commanded to do so when there
    is any harm being done to the wife, even if the husband refuses to grant khula to his wife.
    Abu az-Zubayr of, a senior student of knowledge, explained:
    She [the wife] has the Sharai right to demand a khul and [if] the husband
    refuses, she goes to the judgethe judge looks at the situation and forces
    separation, even if the husband does not like it.
    (Abu az-Zubayr,

    Maulana Muhammad Yousaf Taibi wrote:

    It is not essential to seek khula through court; the two parties can separate through
    mutual agreement. But if the husband does not agree, then the wife can
    contact the court.

    (Maulana Mohd. Taibi,
    Shaykh Ibrahim al-Khudayri issued the following fatwa (religious edict):


    Is (the) muslim qazi (judge) permitted to invoke the proceedings of khula
    (divorce) on the unilateral initiation of (a) woman living away from her husband
    in the absence of her husband?


    Praise be to Allaah.

    Yes, that is permissible, because the qaadi (judge) has the authority to separate
    husband and wife and thus end the marriage if it is impossible for them to
    maintain a stable marriage and if the wife is being harmed by her husbands
    neglect, whether it be sexual, economic or social. The qaadi should study each
    case on its own merits and look into the circumstances surrounding each case. The
    husbands absence has no effect on the validity of the annulment.

    (Shaykh Ibrahim al-Khudayri,,
    A wife can seek khula for a variety of reasons; one of these reasons could be that she
    simply does not like him. (From this, we can see that the Islamaphobes have painted a
    very inaccurate portrait of Islam; unlike Christianity, Islam does not force a wife to stay
    in a marriage that she dislikes.) Shaykh Salih al-Munajjid said:

    It is permissible to seek a divorce, [for reasons] such as disliking her husband,
    not being able to stay with him or disliking him because of his immoral ways and
    indulgence in haraam actions, etc., [and] there is nothing wrong with her seeking

    (Shaykh Salih al-Munajjid,,

    Shaykh Ibn Jibreen listed some of the reasons that a wife may seek khula:

    If a woman dislikes her husbands treatment of her for example, he is overstrict,
    hot-tempered or easily-provoked, or gets angry a lot, or criticizes her and
    rebukes her for the slightest mistake or shortcoming, then she has the right of
    khula [female-instigated divorce].

    If she dislikes his physical appearance because of some deformity or ugliness, or
    because one of his faculties is missing, she has the right of khula.
    If he is lacking in religious commitment for example, he doesnt pray, or
    neglects to pray in jamaaah, or does not fast in Ramadaan without a proper
    excuse, or he goes to parties where haraam things are done, such as fornication,
    drinking alcohol and listening to singing and musical instruments, etc. she has
    the right of khula.
    If he deprives of her of her rights of spending on her maintenance, clothing and
    other essential needs, when he is able to provide these things, then she has the
    right to ask for khula.

    If he does not give her her conjugal rights and thus keep her chaste because he is
    impotent (i.e. unable to have intercourse), or because he does not like her, or he
    prefers someone else, or he is unfair in the division of his time [i.e., among cowives],
    then she has the right to ask for khula.
    And Allaah knows best.

    (Shaykh Ibn Jibreen,

    Although it is true that a woman cannot seek khula without any reason, she can do so if
    she has a reason for that. Shaykh Salih al-Munajjid declared:

    The Prophet (peace and blessings of Allaah be upon him) said: Any woman who
    asks her husband for a divorce when there is nothing wrong, the fragrance of
    Paradise will be forbidden to her. Narrated by al-Tirmidhi and classed as saheeh by al-Albaani in Saheeh

    What is meant by something wrong is hardship which compels her to seek a
    Asking for divorce when there is no problem that would compel a woman to do
    that is haraam, and some scholars regarded it as a major sin, such as Ibn Hajar al-
    Haytami in al-Zawaajir.
    From the hadeeth quoted above it may be understood that it is permissible
    for a woman to ask for a divorce if there is some hardship or harm that will

    necessary food, clothing or accommodation, or if he is impotent, unjust to his
    wives in a polygamous situation, or does not fulfill his obligations according to
    their marriage contract, then she can redeem herself [i.e. seek khula] by refunding
    the dowry already paid by her husband upon marriage so that she can be freed
    [from the marriage].
    The lawfulness of such an act is mentioned in the Quran and Sunnah. Allah says:
    If you indeed fear that they will not be unable to keep the limits ordained by
    Allah, there is no blame on either of them if she gives something for her
    Ibn `Abbs said: The wife of Thbit b.Qays came to the Prophet (peace be upon
    him) and said: 'O Messenger of Allah, I do not dishonor his morals or his religion
    but I do not like any act of disbelief in Islam.' The Prophet (peace be upon him)
    said: 'Would you return to him his garden?' She said: 'Yes.' The Prophet (peace be
    upon him) then told Thbit: 'Take over your garden [Sahh al-Bukhr]
    This woman requested to be separated from her husband to avoid any failure in
    her duties towards him because she hated him.
    The husband shouldwillingly divorce her, and he will be rewarded for that,
    but if he refuses, she can redeem herself.
    At that time she has to give back his money then she can have the khul` by
    decree of an Islamic judge or relevant Islamic authority in your area.
    (Shaykh Abdullah Nasir al-Sulami,
    The conclusion of our discussion is that a father may marry his daughter off before she
    becomes mature, but the marriage contract is not executed until after she becomes
    mature. Meanwhile, she has the right to annul the marriage using khiyar al-buloogh, or if
    that does not apply, then she can seek khula at any time she wants. Therefore, for all
    practical purposes, the marriage arranged by the Muslim father is similar to the

    Western concept of betrothal; a father betroths his daughter to a man, but she will
    eventually be able to accept or reject this marriage, using the options of annulment and
    khula, as applicable. Once her marriage is terminated, the woman is free to marry any
    man of her choosing; Muslim wives are allowed to remarry as many times as they wish.

    be caused if the marriage continues.
    (Shaykh Salih al-Munajjid,,
    The Islamaphobes claim that Islamic Law (Shariah) allows a girl to be placed in a
    marriage that would cause her hardship or harm. Yet, the truth is that the Islamic Law
    gives every woman the right to have her marriage dissolved if the marriage is causing her
    hardship or harm! This applies to a female of any age. Such is the beauty of the Islamic
    religion. Therefore, if her father marries her to someone, and she cannot reasonably
    tolerate that marriage, then she can simply seek a khula. Ustadh Ayman bin Khaled

    If the woman is in a situationthat she cannot stand whom she got married to
    she can always ask for divorce through khulu', and if the husband refuses and
    there is harm on her [from the marriage], the judge can [and should] divorce her.
    (Ustadh Ayman bin Khaled, Admin of Multaqa Ahl al-Hadeeth)
    Shaykh Abdullah Nasir al-Sulami, professor at the Higher Juridical Institute in Saudi
    Arabia, declared:

    If a woman hates her husband and cannot live with him any more due to his bad
    manners or due to his lack of performance of his religious duties, or if she feels
    that she can not fulfill her duties towards him, or if he treats her improperly,
    causing continuous baseless disputes for her, or fails to provide her with


  10. #20
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    Christian Law Prohibits Divorce

    The Islamic Law (Shariah) is actually much more progressive than the Christian Law.
    As we have seen in the section above, a woman under Islamic Law can seek a divorce
    (khula) simply because she does not like the husband. However, Biblical law prohibits a
    woman from seeking a divorce from her husband. According to the Catholic and
    conservative Protestant view, neither divorce nor remarriage is allowed. Some
    conservative Protestants allow divorce, but prohibit remarriage. Mainstream Protestants
    limit divorce to cases of adultery or abandonment; in other words, a woman is stuck with
    her husband even if she dislikes him, or if he is abusive towards her! In an earlier chapter
    of this book, entitled Age of Marriage Under Christian Law, we saw how Christian
    Law allows girls as young as seven be married off; if the husband has sexual intercourse
    with her, then she can no longer annul the marriage nor divorce him. Contrast this to the
    Islamic Law (Shariah) which allows a woman to seek a separation (khula) herself at any

    Marriage of Immature Girls is the Exception, Not the Rule
    Under Islamic Law, the general principle is that girls should not be married off whilst
    they are immature and under the age of accountability. This is because they are too
    young to make an informed decision by themselves. Marrying them without their
    consultation would be considered oppression.
    Shaykh Faraz Rabbani declared:

    Marrying her off like this would in almost every case be a major sin, because of
    the harm, contravention of law, etc.

    (Shaykh Faraz Rabbani,

    However, there is an exception: fathers are allowed to marry their immature daughters off
    if they fear that delaying the marriage would mean losing out on a great opportunity. If
    the girl receives a very good marriage proposaland the father fears that this proposal
    would be lost if the decision is delayedthen he is allowed to marry her off despite her
    young age. Because this is done with the intention of safeguarding the benefit of the girl,
    it is not seen as a form of oppression. Imam an-Nawawi said:

    They (the parents) should not marry her off before she reaches puberty if there is
    no obvious interest to be served that they fear will be missed out on if they delay
    itIn that case [if there is a benefit that would be lost with delay] it is preferable
    to go ahead with the marriage because the father is enjoined to take care of his
    childs interests and not to let a good opportunity to slip away.

    In fact, in most instances in which young girls were married off before maturity, it was in
    order to ensure that the girl did not lose out on a marriage proposal from a powerful man.
    This situation may not be applicable to todays society, but it used to be the case in
    ancient times that a king or prince would wish to marry a daughter of another king or
    prince. Therefore, the marriages would be arranged when the girl was still immature.
    This practice was prevalent in Christian Europe for many hundreds of years.

    This may seem odd by todays cultural mores, but it was the societal norm back in
    ancient (and not so ancient) civilizations. One king would ask to marry another kings
    daughter; the girls father did not want to lose out on such a good marriage proposal, so
    the marriage would be solemnized even when she was a child. (Another added benefit of
    these marriages was to strike an alliance between the two kingdoms.) Similarly, Abu
    Bakr (peace be upon him) didnt want to lose out on the Prophets proposal, since after
    all, who would be better for his daughter than Gods Prophet? (Furthermore, the Prophet
    wished to seal an alliance through this marriage; delaying the alliance would mean
    putting the fledgling Muslim polity at risk.)

    It should be kept in mind that although Islam allows for such a provision, this only
    applies to the situation where a father thinks that delaying the marriage would lead to the
    girl missing out on a great opportunity. Otherwise, Islam does not at all encourage
    marrying off daughters at such a young age. As Shaykh Salih al-Munajjid said:

    It is preferable for a guardian not to marry off his daughter when she is still young
    unless there is a valid reason for it.


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Refuting the Claim that Prophet Muhammad was a Pedophile

Refuting the Claim that Prophet Muhammad was a Pedophile