Jadi nurut lu ga bejad ngembat anak 9 thn.
Dgn begitu, lu jg gpp ngembat anak 9 thn krn nabi lu itu hrs lu jadikan suri tauladan, bukan? >________________________________ > From: Abbas <[email protected]> >To: [email protected] >Sent: Tuesday, June 12, 2012 4:31 PM >Subject: [proletar] Re: Our Mother A'isha's Age At The Time Of Her Marriage to >The Prophet > > > >Tidak usah ditutupin. Itu bukan perbuatan bejat! Saksinya bapaknya Abubakar, >dan seluruh orang Islam ! >Kalau seluruh komunitas menyatakan itu sah ! Tiada kebejatan. Hanya saja kaaum >anti Islam urusannya digede gedein. Karena tak ada lain selain sasarannya >ingin MENGHUJAT islam. Merubah pandaangan MUSLIM !??? >Hahahaha manusia anti islam semuanya rata2 GOUBLOKKK !!! Nyaris IDIOT dan >Debil semua. Mana mampu merubah pandangan ? >Mereka pun semuanya TUKANG CATUT ! mencatut nama ILMUWAN dan disalurkan >menjadi anti Islam. >Padahal para Ilmuwan Netral semua. >Anti Islam; walau bagaimanapun akan tetap menyebut islam suaaaaangaaaat jelek ! >Jadi yaa gak aneh gak heran lah kalau kerjaan mereka sehari hari disini hanya >buang2 tempo tiada arti; hanya untuk memaki maki Islam ! >kasiaaaan memang. Otak dan pikirannya telah dipenuhi dendam kesumat !!!! >Memang seharusnya kita kasiaaan kepada mereka anti islam. > >--- In [email protected], item abu <itemabu@...> wrote: >> >> Hehehe... orang Islam mau nutupin perbuatan nabinya ngembat anak ingusan 9 >> thn dgn ngibul. Jadi mereka mau nutupin kebejadan dgn kebejadan lain. >> � >> http://qa.sunnipath.com/issue_view.asp?HD=7&ID=4604&CATE=1 >> � >> Question ID:4604 >> Date Published: July 03, 2005 >> Our Mother A'isha's Age At The Time Of Her Marriage to The Prophet >> Answered by Shaykh Gibril F Haddad >> � >> Question: >> To begin with, I think it is the responsibility of all those who believe >> that marrying a girl as young as nine years old was an accepted norm of the >> Arab culture, to provide at least a few examples to substantiate their >> point of view. I have not yet been able to find a single dependable >> instance in the books of Arab history where a girl as young as nine years >> old was given away in marriage. Unless such examples are given, we do not >> have any reasonable grounds to believe that it really was an accepted norm. >> � >> Answer: >> � >> In the name of Allah, Most Compassionate, Most Merciful, >> � >> - Abu Tughlub ibn Hamdan married the daughter of `Izz al-Dawla Bakhtyar when >> she was three and paid a dowry of 100,000 dinars. This took place in Safar >> 360 >> H. (Ibn al-Athir, al-Kamil). >> � >> - Al-Shafi`i in al-Umm reported that he saw countless examples of nine-year >> old pubescent girls in Yemen. Al-Bayhaqi also narrates it from him in the >> Sunan >> al-Kubra as does al-Dhahabi in the Siyar. >> � >> - Al-Bayhaqi narrated with his chains in his Sunan al-Kubra no less than >> three examples of Muslim wives that gave birth at age nine or ten. >> � >> - Hisham ibn `Urwa himself (whom the objector claims to know enough to >> forward the most barefaced judgments on his reliability) married Fatima bint >> al-Mundhir when she was nine years old (al-Muntazam and Tarikh Baghdad). >> � >> - Our liege-lord `Umar married Umm Kulthum the daughter of `Ali and Fatima >> at >> a similar age per `Abd al-Razzaq, Ibn `Abd al-Barr and others. >> � >> - And our Mother `Aisha herself was first almost betrothed to Jubayr ibn >> Mut`im before her father dropped that option when he received word from the >> Messenger of Allah, Allah bless and greet him and be well-pleased with them. >> � >> In my opinion, the age of Ayesha (ra) has been grossly >> mis-reported in the ahadith. Not only that, I think that the narratives >> reporting this event are not only highly unreliable, but also that on the >> basis >> of other historical data, the event reported, is quite an unlikely >> happening. >> Let us look at the issue from an objective stand point. My reservations in >> accepting the narratives, on the basis of which, Ayesha's (ra) age at the >> time >> of her marriage with the Prophet (pbuh) is held to be nine years are: Most >> of >> these narratives are reported only by Hisham ibn `Urwah, reporting on the >> authority of his father. An event as well known as the one being reported, >> should logically have been reported by more people than just one, two or >> three. >> � >> Try more than eleven authorities among the Tabi`in that reported it directly >> from `A'isha, not counting the other major Companions that reported the >> same, >> nor other major Successors that reported it from other than `A'isha. >> � >> It is quite strange that no one from Medinah, where >> Hisham ibn `Urwah lived the first seventy one years of his life has narrated >> the >> event, even though in Medinah his pupils included people as well known as >> Malik >> ibn Anas. >> � >> Not so. Al-Zuhri also reports it from `Urwa, from `A'isha; so does `Abd >> Allah >> ibn Dhakwan, both major Madanis. So is the Tabi`i Yahya al-Lakhmi who >> reports it >> from her in the Musnad and in Ibn Sa`d's Tabaqat. So is Abu Ishaq Sa`d ibn >> Ibrahim who reports it from Imam al-Qasim ibn Muhammad, one of the Seven >> Imams >> of Madina, from `A'isha. All the narratives of this event have been reported >> � >> Nor by narrators from Iraq, where Hisham is reported >> to have had shifted after living in Medinah for seventy one years. >> � >> Not so. In addition to the above four Madinese Tabi`in narrators, Sufyan ibn >> `Uyayna from Khurasan and `Abd Allah ibn Muhammad ibn Yahya from Tabarayya >> in >> Palestine both report it. >> � >> Nor was this hadith reported only by `Urwa but also by `Abd al-Malik ibn >> `Umayr, al-Aswad, Ibn Abi Mulayka, Abu Salama ibn `Abd al-Rahman ibn `Awf, >> Yahya >> ibn `Abd al-Rahman ibn Hatib, Abu `Ubayda (`Amir ibn `Abd Allah ibn Mas`ud) >> and >> others of the Tabi`i Imams directly from `A'isha. >> � >> This makes the report mass-transmitted (mutawatir) from `A'isha by over >> eleven authorities among the Tabi`in, not counting the other major >> Companions >> that reported the same, such as Ibn Mas`ud nor other major Successors that >> reported it from other than `A'isha, such as Qatada! >> � >> Tehzibu'l-tehzib, one of the most well known books on >> the life and reliability of the narrators of the traditions of the Prophet >> (pbuh), reports that according to Yaqub ibn Shaibah: "narratives reported by >> Hisham are reliable except those that are reported through the people of >> Iraq". >> It further states that Malik ibn Anas objected on those narratives of Hisham >> which were reported through people of Iraq. (vol11, pg 48 - 51) >> � >> Rather, Ya`qub said: "Trustworthy, thoroughly reliable (thiqa thabt), above >> reproach except after he went to Iraq, at which time he narrated overly from >> his >> father and was criticized for it." Notice that Ya`qub does not exactly >> endorse >> that criticism. >> � >> As for Malik, he reports over 100 hadiths from Hisham as is evident in the >> two Sahihs and Sunan! to the point that al-Dhahabi questions the >> authenticity of >> his alleged criticism of Hisham. >> � >> Indeed, none among the hadith Masters endorsed these reservations since they >> were based solely on the fact that Hisham in his last period (he was 71 at >> the >> time of his last trip to Iraq), for the sake of brevity, would say, "My >> father, >> from `A'isha? (abi `an `A'isha)" and no longer pronounced, "narrated to me >> (haddathani)". >> � >> Al-Mizzi in Tahdhib al-Kamal (30:238) explained that it became a foregone >> conclusion for the Iraqis that Hisham did not narrate anything >> from his father except what he had heard directly from him. >> � >> Ibn Hajar also dismisses the objections against Hisham ibn `Urwa as >> negligible in Tahdhib al-Tahdhib (11:45), saying: "It was clear enough to >> the >> Iraqis that he did not narrate from his father other than what he had heard >> directly from him". >> � >> In fact, to say that "narratives reported by Hisham ibn `Urwa are reliable >> except those that are reported through the people of Iraq" is major nonsense >> as >> that would eliminate all narrations of Ayyub al-Sakhtyani from him since >> Ayyub >> was a Basran Iraqi, and those of Abu `Umar al-Nakha`i who was from Kufa, and >> those of Hammad ibn Abi Sulayman from Kufa (the Shaykh of Abu Hanifa), and >> those >> of Hammad ibn Salama and Hammad ibn Zayd both from Basra, and those of >> Sufyan >> al-Thawri from Basra, and those of Shu`ba in Basra, all of whom narrated >> from >> Hisham! >> � >> Mizanu'l-ai`tidal, another book on the narrators of >> the traditions of the Prophet (pbuh) reports that when he was old, Hisham's >> memory suffered quite badly. (vol 4, pg 301 - 302) >> � >> An outright lie, on the contrary, al-Dhahabi in Mizan al-I`tidal (4:301 >> #9233) states: "Hisham ibn `Urwa, one of the eminent personalities. A Proof >> in >> himself, and an Imam. However, in his old age his memory diminished, but he >> certainly never became confused. Nor should any attention be paid to what >> Abu >> al-Hasan ibn al-Qattan said about him and Suhayl ibn Abi Salih becoming >> confused >> or changing! Yes, the man changed a little bit and his memory was not the >> same >> as it had been in his younger days, so that he forgot some of what he had >> memorized or lapsed, so what? Is he immune to forgetfulness? [p. 302] And >> when >> he came to Iraq in the last part of his life he narrated a great amount of >> knowledge, in the course of which are a few narrations in which he did not >> excel, and such as occurs also to Malik, and Shu`ba, and Waki`, and the >> major >> trustworthy masters. So spare yourself confusion and floundering, do not >> make >> mix the firmly-established Imams with the weak and muddled narrators. Hisham >> is >> a Shaykh al-Islam. But may Allah console us well of you, O Ibn al-Qattan, >> and >> the same with regard to `Abd al-Rahman ibn Khirash's statement from Malik!" >> � >> According to the generally accepted tradition, Ayesha >> (ra) was born about eight years before Hijra. But according to another >> narrative >> in Bukhari (kitabu'l-tafseer) Ayesha (ra) is reported to have said that at >> the >> time Surah Al-Qamar, the 54th chapter of the Qur'an, was revealed, "I was a >> young girl". The 54th surah of the Qur'an was revealed nine years before >> Hijra. >> � >> Not true. The hadith Masters, Sira historians, and Qur'anic commentators >> agree that the splitting of the moon took place about five years before the >> Holy >> Prophet's (upon him blessings and peace) Hijra to Madina. >> � >> Thus it is confirmed that our Mother `Aisha was born between seven and eight >> years before the Hijra and the words that she was a jariya or little girl >> five >> years before the Hijra match the fact that her age at the time Surat >> al-Qamar >> was revealed was around 2 or 3. >> � >> According to this tradition, Ayesha (ra) had not only >> been born before the revelation of the referred surah, but was actually a >> young >> girl (jariyah), not an infant (sibyah) at that time. Obviously, if this >> narrative is held to be true, it is in clear contradiction with the >> narratives >> reported by Hisham ibn `Urwah. I see absolutely no reason that after the >> comments of the experts on the narratives of Hisham ibn `Urwah, why we >> should >> not accept this narrative to be more accurate. >> � >> A two year old is not an infant. A two year old is able to run around, which >> is what jariya means. As for "the comments of the experts" they concur on 6 >> or 7 >> as the age of marriage and 9 as the age of cohabitation. >> � >> According to a number of narratives, Ayesha (ra) >> accompanied the Muslims in the battle of Badr and Uhud. Furthermore, it is >> also >> reported in books of hadith and history that no one under the age of 15 >> years >> was allowed to take part in the battle of Uhud. All the boys below 15 years >> of >> age were sent back. Ayesha's (ra) participation in the battle of Badr and >> Uhud >> clearly indicate that she was not nine or ten years old at that time. After >> all, >> women used to accompany men to the battle fields to help them, not to be a >> burden on them. >> � >> First, the prohibition applied to combatants. It applied neither to >> non-combatant boys nor to non-combatant girls and women. Second, `A'isha did >> not >> participate in Badr at all but bade farewell to the combatants as they were >> leaving Madina, as narrated by Muslim in his Sahih. On the day of Uhud (year >> 3), >> Anas, at the time only twelve or thirteen years old, reports seeing an >> eleven-year old `A'isha and his mother Umm Sulaym having tied up their >> dresses >> and carrying water skins back and forth to the combatants, as narrated by >> al-Bukhari and Muslim. >> � >> According to almost all the historians, Asma, the >> elder sister of Ayesha was ten years older than Ayesha. >> � >> Well, Ibn Kathir based himself on Ibn Abi al-Zinad's assertion that she was >> ten years older than `A'isha, however, al-Dhahabi in Siyar A`lam al-Nubala' >> said >> there was a greater difference than 10 years between the two, up to 19, and >> he >> is more reliable here. >> � >> It is reported in Taqri'bu'l-tehzi'b as well as >> Al-bidayah wa'l-nihayah that Asma died in 73 hijrah when she was 100 years >> old. >> Now, obviously if Asma was 100 years old in 73 hijrah she should have been >> 27 or >> 28 years old at the time of hijrah. If Asma was 27 or 28 years old at the >> time >> of hijrah, Ayesha should have been 17 or 18 years old at that time. Thus, >> Ayesha, if she got married in 1 AH (after hijrah) or 2 AH, was between 18 to >> 20 >> years old at the time of her marriage. >> � >> Ibn Hajar reports in al-Isaba from Hisham ibn `Urwa, from his father, that >> Asma' did live 100 years, and from Abu Nu`aym al-Asbahani that "Asma' bint >> Abi >> Bakr was born 27 years before the Hijra, and she lived until the beginning >> of >> the year 74." None of this amounts to any proof for `A'isha's age >> whatsoever. >> � >> Tabari in his treatise on Islamic history, while >> mentioning Abu Bakr, reports that Abu Bakr had four children and all four >> were >> born during the Jahiliyyah -- the pre Islamic period. Obviously, if Ayesha >> was >> born in the period of Jahiliyyah, she could not have been less than 14 years >> in >> 1 AH -- the time she most likely got married. >> � >> Al-Tabari nowhere reports that "Abu Bakr's four children were all born in >> Jahiliyya" but only that Abu Bakr married both their mothers in Jahiliyya, >> Qutayla bint Sa`d and Umm Ruman, who bore him four children in all, two >> each, >> `A'isha being the daughter of Umm Ruman. >> � >> According to Ibn Hisham, the historian, Ayesha >> accepted Islam quite some time before Umar ibn Khattab. >> � >> Nowhere does Ibn Hisham say this. >> � >> This shows that Ayesha accepted Islam during the first >> year of Islam. While, if the narrative of Ayesha's marriage at seven years >> of >> age is held to be true, Ayesha should not have been born during the first >> year >> of Islam. >> � >> Rather, Ibn Hisham lists `A'isha among "those that accepted Islam because of >> Abu Bakr." This does not mean that she embraced Islam during the first year >> of >> Islam. Nor does it mean that she necessarily embraced Islam before `Umar >> (year >> 6) although she was born the previous year (year 7 before the Hijra) >> although it >> is understood she will automatically follow her father's choice even before >> the >> age of reason. >> � >> Tabari has also reported that at the time Abu Bakr >> planned on migrating to Habshah (8 years before Hijrah), he went to Mut`am >> -- >> with whose son Ayesha was engaged -- and asked him to take Ayesha in his >> house >> as his son's wife. Mut`am refused, because Abu Bakr had embraced Islam, and >> subsequently his son divorced Ayesha (ra). >> � >> Not at all, there is no mention of emigration in Tabari's account of Abu >> Bakr's discussion with Mut`im. Nor did he ever ask him to take `A'isha >> because >> there had been only some preliminary talk, not a formal arrangement. Umm >> Ruman, >> Abu Bakr's wife, reportedly said: "By Allah, no promise had been given on >> our >> part at all!" Rather, al-Tabari said that when news of the Prophet's >> interest in >> `A'isha came, he went to see Mut`im. Then Mut`im's wife manifested her fear >> that >> her son would become Muslim if he married into Abu Bakr's family. Abu Bakr >> then >> left them and gave his assent to the Prophet, upon him blessings and peace. >> � >> Now, if Ayesha was only seven years old at the time of >> her marriage, she could not have been born at the time Abu Bakr decided on >> migrating to Habshah. On the basis of this report it seems only reasonable >> to >> assume that Ayesha had not only been born 8 years before hijrah, but was >> also a >> young lady, quite prepared for marriage. >> � >> Your assumption fizzles at the root when you read al-Tabari's positive >> assertion: "On the day he consummated the marriage with her, she was nine >> years >> old." >> � >> According to a narrative reported by Ahmad ibn Hanbal, >> after the death of Khadijah, when Khaulah came to the Prophet advising him >> to >> marry again, the Prophet asked her regarding the choices she had in her >> mind. >> Khaulah said: "You can marry a virgin (bikr) or a woman who has already been >> married (thayyib)". When the Prophet asked about who the virgin was, Khaulah >> proposed Ayesha's name. 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". >> � >> This is ignorant nonsense, bikr means a virgin girl, a girl who has never >> been married even if her age is 0 and there is no unclarity here whatsoever. >> � >> According to Ibn Hajar, Fatimah was five years older >> than Ayesha. Fatimah is reported to have been born when the Prophet was 35 >> years >> old. Thus, even if this information is taken to be correct, Ayesha could by >> no >> means be less than 14 years old at the time of hijrah, and 15 or 16 years >> old at >> the time of her marriage. >> � >> Rather, Ibn Hajar mentions two versions: (1) al-Waqidi's narration that >> Fatima was born when the Prophet was 35; and (2) Ibn `Abd al-Barr's >> narration >> that she was born when he was 41, approximately one year more or less before >> Prophethood, and about five years before `A'isha was born. The latter >> version >> matches the established dates. >> � >> So our Mother `A'isha was nineteen to twenty years younger than her sister >> Asma' (b. 27 before Hijra-d. 74) and about five years to eight years >> Fatima's >> junior. >> � >> These are some of the major points that go against >> accepting the commonly known narrative regarding Ayesha's (ra) age at the >> time >> of her marriage. In my opinion, neither was it an Arab tradition to give >> away >> girls in marriage at an age as young as nine or ten years, nor did the >> Prophet >> marry Ayesha at such a young age. The people of Arabia did not object to >> this >> marriage, because it never happened in the manner it has been narrated. >> � >> Those that itch to follow misguidance always resort to solipsisms because >> they are invariably thin on sources. In this particular case "the Learner" >> proves to be ignorant and dishonest. It is no surprise he moves on every >> single >> point, without exception, from incorrect premises to false conclusions. >> � >> Hajj Gibril >> >> [Non-text portions of this message have been removed] >> > > > > > [Non-text portions of this message have been removed] ------------------------------------ Post message: [email protected] Subscribe : [email protected] Unsubscribe : [email protected] List owner : [email protected] Homepage : http://proletar.8m.com/Yahoo! 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