Aisha: LITTLE GIRLS PLAYING WITH DOLLS.
David
Little Girls Playing With Dolls
On the authority of Aisha (RA), who said:
I used to play with dolls in the presence of the Prophet (SAW). And I had girl-
friends (playmates) who played along with me. They would hide (feeling shy) from him
(SAW) whenever he entered. But, he (SAW) would send for them to join me and they
would play with me. (Sahih Bukhari & Muslim)
The last sentence of this hadith has been translated, in the book of Yusuf al-
Qaradawee The Lawful and the Prohibited in Islam, as: "...he (SAW) was in fact very
happy to see them with me." This mistaken translation is based on the mistake in the
original Arabic text of the book.
Shaykh Albani (ra), commenting on this mistake in the Arabic text of the book, says:
The hadith is authentic, but with the words: "...fayusarribuhunna ilayya, fa-
yal'abna ma'ee." This is the wording as is came in Bukhari, Ahmad, and also Muslim,
except that the words: "...fa-yal'abna ma'ee" are not in Muslim.
As for the wording, in the book (of Yusuf Qaradawee): "...yasurru li-maji'ihinna"
("he was in fact very happy to see them with me") - it is a corruption/distortion (of
the Arabic text), originally: "yusarribuhunna" ("he would send them or call them to
me"). This is an old distortion which is also present in the second edition of the
book [Arabic Printing, pg.76]. (Ghaayah al-Maraam)
Al-Haafidh Ibn Hajar said in Fath al-Baaree (Fath al-Baaree, no. 6130, Kitaab: al-
Adab, Baab: al-Inbisaat ilaa an-Naas): This Hadith has been used as a proof for the
permissibility of possessing (suwar - of) dolls and toys for the purpose of the
little girls playing with them. This has been especially exempted from the general
prohibition of possession of images (suwar).
Al-Qaadee 'Iyaad has stated this position with definiteness, and transmitted it as
the position of the Majority (Jumhoor) of the Scholars; and that they declared
permissible the selling of toys/dolls (al-lu'ab) for little girls, to train them from
childhood for the household responsibilities and child-rearing.
He (al-Qaadee 'Iyaad) then says: Some of the scholars hold that this permission is
abrogated (mansookh). Ibn Battaal was inclined to this opinion. It was also
narrated from Ibn Abi Zaid, from Maalik that he disliked (kariha) that a man would
buy for his daughter images (suwar) [dolls]. From this ad-Daawoodee considered
stronger the opinion that this permission is abrogated.
Ibn Hibban entitled the chapter: "The Allowance (Ibaahah) of Young Women [perhaps
the meaning here of "young women" is young girls who married at an early age, as was
the cause with Aisha (RA), whose marriage to the Prophet (SAW) was contracted at the
age of six and consumated at the age of nine. (Bukhari)] To Play With Toys (al-lu'ab)
[dolls]."
An-Nasaa'ee entitled the chapter: "A Man's Allowing His Wife To Play With Dolls (al-
banaat)." He didn't restrict it to childhood, and this (on his part) is questionable.
Al-Bayhaqee [As-Sunan al-Kubraa, Kitaab: ash-Shahaadaat, Baab: Ma Jaa Fi al-Lu'ab
bi-Bannat (Edition of Ibn Turkamaanee)] - after narrating this Hadith and its sources
(takhreej) - said: "The prohibition of possessing images (suwar) is firmly
established. Therefore, the permission give to Aisha (RA) in this matter should be
understood to have been before the prohibition (and therefore abrogated)." Ibn al-
Jawzee has firmly stood on this position.
[Here al-Haafidh quotes from al-Mundharee:] al-Mundharee said: If the toys (dolls)
were like that which has body (like statues), then it would have to had been before
the prohibition. Otherwise, it is possible to call that which does not have body a
lu'ab (toy) [other than dolls].
Al-Haleemee has stated this position with certainty and confidence. He said: If
they (the toys) were like the idols (three dimensional, like statues), then it would
not have been permissible. Otherwise (if it was not three dimensional), then is was
permissible.
It has (also) been said: The (words of the) hadith "Kuntu al'ab bi-l-banaat" means
"al-lu'ab ma'a-l-banaat" - i.e., its meaning is: "playing with young girls" instead
of "playing with dolls." Al-banaat (which could mean girls or dolls) here having the
meaning of al-Jawaaree (young girls); and the preposition "baa" (meaning: to play
using the dolls) here having the meaning of the preposition "ma'a" (meaning to play
along with with girls). This has been quoted by Ibn Teen as being the statement of
ad-Daawoodee, then he (Ibn Teen) refuted it.
I (al-Haafidh) say: He is further refuted by what is reported by Ibn Uyainah in al-
Jaami, in the narration of Sa'eed Ibn Abdur-Rahmaan al- Makhzoomee from him, from
Hishaam ibn 'Urwah, concerning this very hadith: "The young girls ('jawaaree') use
to come to play with them (i.e., the dolls) along with me."
Also, the narration of Jareer, from Hishaam (containing the words of Aisha): "I used
to play with al-banaat (which could mean girls or dolls) and they were al-lu'ab
(toys/dolls)." It is reported by Abu 'Awaanah and others.
Al-Haafidh goes on to say (Fath al-Baaree, Kitaab, Baab, related to Hadith no. 6130):
Abu Daawood and An-Nasaa'ee have narrated with another chain (wajh aakhar) from
Aisha (RA) that she said:
The Messenger of Allah (SAW) returned from the battle of Tabook or Khaibar..." Here
he mentioned the Hadith about his (SAW) tearing down the curtain which she (RA)
attached to her door. She (RA) said: "Then the side of the curtain which was over
the dolls of Aisha (RA) was uncovered. He (SAW) said: What is this, O Aisha? She
said: My dolls. She then said: then he (SAW) saw amongst them a winged horse which
was tied up. He (SAW) said: What is this? I said: A horse. He said: A horse with
two wings? I said: Didn't you hear that Sulaiman (Solomon, AS) had horses with
wings? Then he (SAW) laughed. [Abu Daawood, An-Nasaa'iee as-Sunan al-Kubraa, Albani
(ra) says the chain of narrators of an-Nasaa'ee is authentic (Saheeh). As for the
chain of narrators of Abu Daawood, Albani (ra) has also declared it to be authentic
(saheeh)]
This is clearly showing that the intended meaning of "al-lu'ab" is not humans (young
girls). [It is clearly referring to dolls].
Al-Khattaabee said: From this hadith it is understood that playing with dolls (al-
banaat) is not like the amusement from other images (suwar) concerning which the
threat (wa'eed) of punishment is mentioned. The only reason why permission in this
was given to Aisha (RA) is because she had not, at that time, reached the age of
puberty.
[al-Haafidh says:] I say: To say with certainty, (that she was not yet at the age of
puberty) is questionable, though it might possibly be so. This, because Aisha (RA)
was a fourteen year old girl at the time of the battle of Khaibar, either exactly
fourteen years old, or having just passed her fourteenth year (and entering into the
fifteenth year), or approaching it (the fourteenth year).
As for her age at the time of the Battle of Tabook, she had by then definitely
reached the age of puberty. Therefore, the strongest view is that of those who said:
"It was in Khaibar" (i.e., when she was not yet at the age of puberty), and made
reconciliation (jam') [between the apparent contradictory rulings, of permissibility
of dolls, in particular, and the prohibition of images, in general] with what al-
Khattaabee said (all young girls). This, because to reconcile (make jam') is better
than to assume the ahaadith to be in contradiction (at-ta'aarud). [End of quotation
from al-Haafidh Ibn Hajar]. (Fath al-Baree)
This hadith is also reported by Abu Daawood and Ibn Majah abridged, and al-Humaidee
in his Musnad with it's full text. (Ghaayah al-Maraam)
The test in Abu Daawood is as follows: "Narrated Aisha (RA):
I used to play with dolls (banaat). So, whenever the Messenger of Allah (SAW) came
to me and the young girls (friends) were with me, when he came in, they went out, and
when he (SAW) went out, they re-entered." [Awn al-Mabood Sharh Sunan Abu Daawood,
Shaykh Albani (ra) declared it to be authentic (Saheeh)]
Shaykh Muhammad Shams al-Haqq al-'Adheem Aabaadee, in his sharh (explanation) of
Sunan Abu Daawood, says: "Chapter: Playing With Dolls (al-banaat)." Al-banaat is
the plural of bint (girl), but the intended meaning here is the dolls which the
children play with.
He goes on to say: The words "When he (SAW) came in , they went out, " meaning the
young girls would go out because of shyness and awe [of the Messenger of Allah (SAW)].
It has been said that the meaning of (the words of) this hadith is: playing with
banaat, i.e. young girls (instead of: playing with dolls); and the Arabic particle
"baa" here having the meaning of the particle "ma'a" (with). (Awn al-Mabood)
1MAN4ALL
LOL. You copied this from
http://www.themuslimwoman.com/beware/GirlsPlayingDolls.htm
a Muslim web site and presenting it as your work_ typical of your
dishonesty. And if anything, it proves what I have been saying all
along that Aisha (r.a.) collected dolls and she kept them even when
she had grown up. Because there was a prohibition on idols and
figurines, some Muslim scholars have been going crazy trying to
justify this contradiction by reducing the age of Aishah when she got
married (to prove that keeping dolls is OK when owned by a "little
girl"), when no justification is needed and all the evidence is to the
contrary.
> Little Girls Playing With Dolls
>
> On the authority of Aisha (RA), who said:
>
> I used to play with dolls in the presence of the Prophet (SAW). And I had girl-
> friends (playmates) who played along with me. They would hide (feeling shy) from him
> (SAW) whenever he entered. But, he (SAW) would send for them to join me and they
> would play with me. (Sahih Bukhari & Muslim)
Since Aishah (r.a) didn't have any children of her own, it is
possible_ in fact likely_ that she shared her collection of dolls with
other girls. It is obvious to Arabs and Muslims that the term "hide"
and feeling shy means that Muslim girls and women cover themselves
with a veil or find cover behind a chador when a non-'maharm' enters a
room in private quarters. And according to Shaykh Muhammad Shams
al-Haqq al-'Adheem Aabaadee, the words "When he (SAW) came in , they
went out, " meaning the young girls would go out because of shyness
and awe [of the Messenger of Allah (SAW)]."
> Al-Haafidh Ibn Hajar said in Fath al-Baaree (Fath al-Baaree, no. 6130, Kitaab: al-
> Adab, Baab: al-Inbisaat ilaa an-Naas): This Hadith has been used as a proof for the
> permissibility of possessing (suwar - of) dolls and toys for the purpose of the
> little girls playing with them. This has been especially exempted from the general
> prohibition of possession of images (suwar).
It is obvious that Muslim scholars are not looking at all the
evidence, and had they done so, they would have reached a different
conclusion. They cannot explain how Aisha was allowed to keep her
dolls when the Prophet (s.a.w) clearly prohibited idols and figurines.
And to explain this contradiction, they present Aisha as a little girl
in possession of dolls, when the clear evidence reveals that she was
not a little girl when she had those dolls.
[snipped for brevity…my explanation below applies to all snipped
traditions.]
> Al-Haafidh goes on to say (Fath al-Baaree, Kitaab, Baab, related to Hadith no. 6130):
> Abu Daawood and An-Nasaa'ee have narrated with another chain (wajh aakhar) from
> Aisha (RA) that she said:
>
> The Messenger of Allah (SAW) returned from the battle of Tabook or Khaibar..." Here
> he mentioned the Hadith about his (SAW) tearing down the curtain which she (RA)
> attached to her door. She (RA) said: "Then the side of the curtain which was over
> the dolls of Aisha (RA) was uncovered. He (SAW) said: What is this, O Aisha? She
> said: My dolls. She then said: then he (SAW) saw amongst them a winged horse which
> was tied up. He (SAW) said: What is this? I said: A horse. He said: A horse with
> two wings? I said: Didn't you hear that Sulaiman (Solomon, AS) had horses with
> wings? Then he (SAW) laughed. [Abu Daawood, An-Nasaa'iee as-Sunan al-Kubraa, Albani
> (ra) says the chain of narrators of an-Nasaa'ee is authentic (Saheeh). As for the
> chain of narrators of Abu Daawood, Albani (ra) has also declared it to be authentic
> (saheeh)]
> This is clearly showing that the intended meaning of "al-lu'ab" is not humans (young
> girls). [It is clearly referring to dolls].
Absolutely. And by any account, Aisha was NOT a young girl. She was at
least 16 or 18 when this incident happened, EVEN if you consider that
she got married at 9. As I proved in my other post, Aisha was about
18 when she got married and 26 at the time of expedition of Tabouk or
24 at the time of expedition of Khaibar.
> Al-Khattaabee said: From this hadith it is understood that playing with dolls (al-
> banaat) is not like the amusement from other images (suwar) concerning which the
> threat (wa'eed) of punishment is mentioned. The only reason why permission in this
> was given to Aisha (RA) is because she had not, at that time, reached the age of
 puberty.
Once again, they kept reducing her age so that they justify that she
kept dolls and to explain the contradiction that Muslims should not
keep figurines.
> [al-Haafidh says:] I say: To say with certainty, (that she was not yet at the age of
> puberty) is questionable, though it might possibly be so. This, because Aisha (RA)
> was a fourteen year old girl at the time of the battle of Khaibar, either exactly
> fourteen years old, or having just passed her fourteenth year (and entering into the
> fifteenth year), or approaching it (the fourteenth year).
That is not true. If Aisha got married in 1 A.H., as is mistakenly
reported in the Hadith, then she must have been 18 at the time of
Tabouk expedition or 16 at the time of Khaiber expedition. You see,
these people know better but they keep trying to reduce her age so
that they can explain her keeping dolls even when she had grown up.
> As for her age at the time of the Battle of Tabook, she had by then definitely
> reached the age of puberty. Therefore, the strongest view is that of those who said:
> "It was in Khaibar" (i.e., when she was not yet at the age of puberty), and made
> reconciliation (jam') [between the apparent contradictory rulings, of permissibility
> of dolls, in particular, and the prohibition of images, in general] with what al-
> Khattaabee said (all young girls). This, because to reconcile (make jam') is better
> than to assume the ahaadith to be in contradiction (at-ta'aarud). [End of quotation
> from al-Haafidh Ibn Hajar]. (Fath al-Baree)
Here is the answer. These false scholars are playing tricks with
Hadith. They know there is a contradiction so they reconciled it by
making Aisha a "little girl." And as I indicated, she had not only
reached puberty, she was at least 16 to 18 years old_ way beyond
puberty.
Crusader Wabbit
> keep trying to reduce her age so that they can
> explain her keeping dolls even when she had grown up.
There is so much human depth in the Hadith. I think that sometimes the
Prophet had his hands full with the small intrigues of everyday life.
Thank you for a very interesting post.
1MAN4ALL <fora...@hotmail.com> wrote in message
news:ba13f877.02102...@posting.google.com...
A Abdou
> Anonymous...@See.Comment.Header (David) wrote in message news:<JCPBLSUO3755...@anonymous.poster>...
1MAN: give it a break please. And remember polemics beget more
polemics. You will never win my friend. You can only blame those
idiots that wrote all these stories 2-3 centuries after the death of
Muhhamad. But did any of this crap take place? We just do not know. It
is called "Problem of the sources." Oh well.
David
>Anonymous...@See.Comment.Header (David) wrote in message news:<JCPBLSUO3755...@anonymous.poster>...
>
>LOL. You copied this from
>http://www.themuslimwoman.com/beware/GirlsPlayingDolls.htm
>a Muslim web site and presenting it as your work_ typical of your
>dishonesty.
Typical STUPID remark from 1MAN. The post is very obviously not my
writing. Though 1MAN forgets that his posting in the thread "Aisha's
Age Once again" was by and large cut-and-paste.
>And if anything, it proves what I have been saying all
>along that Aisha (r.a.) collected dolls and she kept them even when
>she had grown up.
FALSE. The posting proves beyond doubt that as a LITTLE GIRL Aisha
and Muhammad and Aisha's little girl friends played with dolls.
>Because there was a prohibition on idols and
>figurines, some Muslim scholars have been going crazy trying to
>justify this contradiction by reducing the age of Aishah when she got
>married (to prove that keeping dolls is OK when owned by a "little
>girl"), when no justification is needed and all the evidence is to the
>contrary.
FALSE and ABSURD. The hadith data presented and clarified by the
scholars show beyond doubt that Aisha was a LITTLE GIRL when she and
Muhammad played with her dolls. And the fact that she WAS a little
girl is confirmed again and again by several other hadiths which show
that she behaved like a little girl, and that others also treated her
as a little girl.
>
>> Little Girls Playing With Dolls
>>
>> On the authority of Aisha (RA), who said:
>>
>> I used to play with dolls in the presence of the Prophet (SAW). And I had girl-
>> friends (playmates) who played along with me. They would hide (feeling shy) from him
>> (SAW) whenever he entered. But, he (SAW) would send for them to join me and they
>> would play with me. (Sahih Bukhari & Muslim)
>
>Since Aishah (r.a) didn't have any children of her own, it is
>possible_ in fact likely_ that she shared her collection of dolls with
>other girls. It is obvious to Arabs and Muslims that the term "hide"
>and feeling shy means that Muslim girls and women cover themselves
>with a veil or find cover behind a chador when a non-'maharm' enters a
>room in private quarters. And according to Shaykh Muhammad Shams
>al-Haqq al-'Adheem Aabaadee, the words "When he (SAW) came in , they
>went out, " meaning the young girls would go out because of shyness
>and awe [of the Messenger of Allah (SAW)]."
FALSE and VERY DISHONEST. The hadith in question does not refer to
Aisha collecting dolls, but playing with it. The hadith in question
shows that Aisha was a LITTLE GIRL when she and Muhamad played with
her dolls. She could not have been an adult at the time of this
incident, and it is VERY STUPID to believe that Muhammad would call
Aisha's ADULT friends to continue playing with her dolls. The hadith
clearly shows that Aisha was a LITTLE GIRL at the time of the
incident, and Muhammad called back her LITTLE GIRL FRIENDS to continue
playing with the dolls. Had they been adults they would never have
played with her and Muhammad with her dolls.
>
>
>> Al-Haafidh Ibn Hajar said in Fath al-Baaree (Fath al-Baaree, no. 6130, Kitaab: al-
>> Adab, Baab: al-Inbisaat ilaa an-Naas): This Hadith has been used as a proof for the
>> permissibility of possessing (suwar - of) dolls and toys for the purpose of the
>> little girls playing with them. This has been especially exempted from the general
>> prohibition of possession of images (suwar).
>
>It is obvious that Muslim scholars are not looking at all the
>evidence, and had they done so, they would have reached a different
>conclusion. They cannot explain how Aisha was allowed to keep her
>dolls when the Prophet (s.a.w) clearly prohibited idols and figurines.
>And to explain this contradiction, they present Aisha as a little girl
>in possession of dolls, when the clear evidence reveals that she was
>not a little girl when she had those dolls.
>
>[snipped for brevity…my explanation below applies to all snipped
>traditions.]
SHAMELESS CHEATING. The hadith used by these scholars ALREADY SHOW
that Aisha was a LITTLE GIRL, and that Muhammad played with her and
her friends with the dolls. The hadith in question in NO WAY shows
that she was an adult at the time. These Muslim scholars go on to
explain that the wording of the hadith clearly shows that Aisha was a
LITTLE GIRL playing with Muhammad with her dolls, this is construed by
the scholars as a permission for little girls to play with dolls. You
have shamelessly deleted this.
>> Al-Haafidh goes on to say (Fath al-Baaree, Kitaab, Baab, related to Hadith no. 6130):
>> Abu Daawood and An-Nasaa'ee have narrated with another chain (wajh aakhar) from
>> Aisha (RA) that she said:
>>
>> The Messenger of Allah (SAW) returned from the battle of Tabook or Khaibar..." Here
>> he mentioned the Hadith about his (SAW) tearing down the curtain which she (RA)
>> attached to her door. She (RA) said: "Then the side of the curtain which was over
>> the dolls of Aisha (RA) was uncovered. He (SAW) said: What is this, O Aisha? She
>> said: My dolls. She then said: then he (SAW) saw amongst them a winged horse which
>> was tied up. He (SAW) said: What is this? I said: A horse. He said: A horse with
>> two wings? I said: Didn't you hear that Sulaiman (Solomon, AS) had horses with
>> wings? Then he (SAW) laughed. [Abu Daawood, An-Nasaa'iee as-Sunan al-Kubraa, Albani
>> (ra) says the chain of narrators of an-Nasaa'ee is authentic (Saheeh). As for the
>> chain of narrators of Abu Daawood, Albani (ra) has also declared it to be authentic
>> (saheeh)]
>
>> This is clearly showing that the intended meaning of "al-lu'ab" is not humans (young
>> girls). [It is clearly referring to dolls].
>
>Absolutely. And by any account, Aisha was NOT a young girl. She was at
>least 16 or 18 when this incident happened, EVEN if you consider that
>she got married at 9. As I proved in my other post, Aisha was about
>18 when she got married and 26 at the time of expedition of Tabouk or
>24 at the time of expedition of Khaibar.
FALSE. This is obviously a later hadith, as compared to the one cited
in the first paragraph. Both the content and the manner of talking in
this hadith also shows that Aisha was still a LITTLE GIRL.
Moreover there are several other hadiths, which show beyond doubt that
EVEN AFTER AISHA ENTERD MUHAMMAD'S HOUSEHOLD, she considered herself
as a LITTLE GIRL, and she was treated by others in the household as a
LITTLE GIRL. Therefore the age data reported by her are FULLY
CONSISTENT with her behavior, and how others treated her.
>
>> Al-Khattaabee said: From this hadith it is understood that playing with dolls (al-
>> banaat) is not like the amusement from other images (suwar) concerning which the
>> threat (wa'eed) of punishment is mentioned. The only reason why permission in this
>> was given to Aisha (RA) is because she had not, at that time, reached the age of
> puberty.
>
>Once again, they kept reducing her age so that they justify that she
>kept dolls and to explain the contradiction that Muslims should not
>keep figurines.
FALSE. The hadiths which record her playing with dolls clearly show
her as a LITTLE GIRL. And the prohibition for not keeping figurines
comes from other hadiths.
>
>> [al-Haafidh says:] I say: To say with certainty, (that she was not yet at the age of
>> puberty) is questionable, though it might possibly be so. This, because Aisha (RA)
>> was a fourteen year old girl at the time of the battle of Khaibar, either exactly
>> fourteen years old, or having just passed her fourteenth year (and entering into the
>> fifteenth year), or approaching it (the fourteenth year).
>
>That is not true. If Aisha got married in 1 A.H., as is mistakenly
>reported in the Hadith, then she must have been 18 at the time of
>Tabouk expedition or 16 at the time of Khaiber expedition. You see,
>these people know better but they keep trying to reduce her age so
>that they can explain her keeping dolls even when she had grown up.
The scholars are correct.
>
>> As for her age at the time of the Battle of Tabook, she had by then definitely
>> reached the age of puberty. Therefore, the strongest view is that of those who said:
>> "It was in Khaibar" (i.e., when she was not yet at the age of puberty), and made
>> reconciliation (jam') [between the apparent contradictory rulings, of permissibility
>> of dolls, in particular, and the prohibition of images, in general] with what al-
>> Khattaabee said (all young girls). This, because to reconcile (make jam') is better
>> than to assume the ahaadith to be in contradiction (at-ta'aarud). [End of quotation
>> from al-Haafidh Ibn Hajar]. (Fath al-Baree)
>
>Here is the answer. These false scholars are playing tricks with
>Hadith. They know there is a contradiction so they reconciled it by
>making Aisha a "little girl." And as I indicated, she had not only
>reached puberty, she was at least 16 to 18 years old_ way beyond
>puberty.
YOU ARE CHEATING WITH HADITHS. The scholars are absolutely correct.
The hadith used by the scholars depict Aisha, and Muhammad, and
Aisha's girl friends playing with dolls. There is nothing in this
hadith which implies that she could have been an "adult" at that time.
Moreover, there are several other hadiths which clearly show that
Aisha was a LITTLE GIRL AFTER she had entered Muhammad's household.
And these scholars simply point out what is consistent and correct.
Crusader Wabbit
>
> YOU ARE CHEATING WITH HADITHS. The scholars are absolutely correct.
> The hadith used by the scholars depict Aisha, and Muhammad, and
> Aisha's girl friends playing with dolls. There is nothing in this
> hadith which implies that she could have been an "adult" at that time.
> Moreover, there are several other hadiths which clearly show that
> Aisha was a LITTLE GIRL AFTER she had entered Muhammad's household.
> And these scholars simply point out what is consistent and correct.
>
There are discrepancies and logical inconsistencies all through the Qu'ran
and Hadiths. If I recall correctly, one such inconsistency is Aisha's age
at the Battle of the Camel (?), where she suddenly ages 7 years ( 25 years
old ? ).
The texts were compiled by groups of scholars, who, I believe, tried to
correct 'errors', with mixed results. This is actually a blasphemous
statement and maybe that aspect of Islam would be a better subject for your
diatribes. At least it's true.
If you are going to indulge in anti-Islamic propaganda, at least make it
plausible.
Crusader Wabbit
< snipped a bit >
> >
> > There are discrepancies and logical inconsistencies all through the
Qu'ran
> > and Hadiths.
>
> Correction: There are NO discrepancies in the Qur`an! There are
> discrepancies in Hadith. Hence the creation of Hadith Methodology of
ranking
> ahadith in terms of their level of authenticity and interpreting them in
> light of the Qur`an.
>
Corrected. I don't really understand why, but perhaps I will understand as
I learn more.
< snipped >
>
> People continue to become Muslims despite the intense anti-Islamic
> propaganda and the evil acts of other so-called Muslims. Let's not forget
> that. So I advise Ahmad to cut it out and post something constructive.
He's
> making a fool of himself.
>
He most certainly is making a fool of himself ( Ahmad ?). From the tone of
his words, I've begun to doubt that he believes this nonsense any more than
I do. But when lies like this are repeated many times, they sometimes take
on an evil life of their own.