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Islam – The Religion of Pedophilia

As if Islam’s teachings couldn’t get any more repugnant… according to the unanimous opinion of Muslim scholars (be they Sunni or Shia), there is no set age limit for when a girl can be married off. Therefore, a Muslim man is permitted to marry girls that are much younger than nine, and is even allowed to perform sexual acts on such minors with the exception of vaginal penetration, unless the child is able to handle it. However, once the premature girl has reached the age of nine it doesn’t matter whether she is physically capable of handling penetration, since her husband is allowed to go ahead and do so regardless!

Now lest we be accused of making things up, we will quote some of Islam’s greatest scholars and authorities to confirm everything we just said. We begin with the following reference:

“Muslim schools of jurisprudence UNANIMOUSLY allow the marriage of young girls, even if they were still babies in the cradle. But intercourse cannot occur until the girl can withstand penetration.” (Ibn Hajar al-Asqalani, Fath al-Bari, Volume 11, p. 25

According to the renowned Muslim commentator on Sahih Muslim, an-Nawawi, in regards to the matter of when a premature minor is ready “for sex, it is permissible at any time given there is no harm to the girl and both the husband and the girls’ guardian approve. According to Ahmad (ibn Hanbal) if they don’t agree, she is forced to join her husband at 9 years” (Sharh Muslim, volume 3, p. 577

Here’s more:

I would like to know whether there is a set age for marriage in Islam for men and women? I hope you can explain with reference to the Qur’aan and saheeh hadeeths.

Published Date: 2011-07-10

Praise be to Allaah.


ISLAM DOES NOT GIVE A SPECIFIC AGE FOR MARRIAGE, either for the husband or for the wife. Allah, may He be exalted, says (interpretation of the meaning):

“And for such of your women as despair of menstruation, if ye doubt, their period (of waiting) shall be three months, along with those who have it not”

[al-Talaaq 65:4].

Al-Sa‘di said: “along with those who have it [menses] not” means minors, those who have not yet started to menstruate. Adult women who have never menstruated at all are like those who “despair of menstruation” (i.e., have passed menopause); their ‘iddah is three months. End quote.

Tafseer al-Sa‘di, p. 870

The Prophet married ‘Aa’ishah when she was six years old and the marriage was consummated when she was nine years old. Narrated by al-Bukhaari (4840) and Muslim (1422).

Ibn Qudaamah said in al-Sharh al-Kabeer, 7/386:

With regard to females, the father may give his minor, virgin daughter who has not yet reached the age of nine in marriage, AND THERE IS NO DIFFERENCE OF OPINION CONCERNING THAT, if he gives her in marriage to someone who is compatible. Ibn al-Mundhir said: All of those scholars from whom we acquired knowledge UNANIMOUSLY AGREED that it is permissible for a father to give his minor daughter in marriage if he arranges her to someone who is compatible, and it is permissible for him to do that EVEN IF SHE IS RELUCTANT. End quote…


A man should not consummate marriage with his young bride until she is physically able to bear intercourse. This varies from one time, place and environment to another. (Islam Question and Answer, General Supervisor: Shaykh Muhammad Saalih al-Munajjid, 146882: Is there a set age for marriage in Islam?; bold and capital emphasis ours)



Marrying a young girl before she reaches the age of adolescence is permitted in sharee’ah; indeed it was narrated that there was scholarly consensus on this point.

(a) Allaah says (interpretation of the meaning):

“And those of your women as have passed the age of monthly courses, for them the ‘Iddah (prescribed period), if you have doubt (about their periods), is three months; and for those who have no courses [(i.e. they are still immature) their ‘Iddah (prescribed period) is three months likewise”

[al-Talaaq 65:4]

In this verse we see that Allaah has made the ‘iddah in the case of divorce of a girl who does not have periods – because she is young and has not yet reached puberty – three months. This clearly indicates that Allaah has made this a valid marriage.

(b) It was narrated from ‘Aa’ishah that the Prophet married her when she was six years old, he consummated the marriage with her when she was nine and she stayed with him for nine years.

(Narrated by al-Bukhaari, 4840; Muslim, 1422)

The Prophet married ‘Aa’ishah when she was six years old and consummated the marriage when she was nine.”

(Narrated by al-Bukhaari and Muslim; Muslim says ‘seven years’)

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 that reason the Prophet delayed the consummation of his marriage to ‘Aa’ishah. Al-Nawawi said: With regard to the wedding-party of a young married girl at the time of consummating the marriage, if the husband and the guardian of the girl agree upon something that will not cause harm to the young girl, then that may be done. If they disagree, then Ahmad and Abu ‘Ubayd say that one [sic] a girl reaches the age of nine then the marriage may be consummated even without her consent, but that does not apply in the case of who is younger. Maalik, al-Shaafa’i and Abu Haneefah said: the marriage may be consummated when the girl is able for intercourse, which varies from one girl to another, SO NO AGE LIMIT CAN BE SET. THIS IS THE CORRECT VIEW. There is NOTHING in the hadeeth of ‘Aa’ishah TO SET AN AGE LIMIT, or to forbid that in the case of a girl WHO IS ABLE FOR IT BEFORE THE AGE OF NINE, or to allow it in the case of a girl WHO IS NOT ABLE FOR IT AND HAS REACHED THE AGE OF NINE. Al-Dawoodi said: ‘Aa’ishah was reached physical maturity (at the time when her marriage was consummated).

Sharh Muslim, 9/206

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

Al-Nawawi said:

It should be noted that al-Shaafa’i and his companions said: It is preferable for fathers and grandfathers not to marry off a virgin until she reaches the age of puberty and they ask her permission, lest she end up in a marriage that she dislikes. What they said does not go against the hadeeth of ‘Aa’ishah, because what they meant is that they 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 it, as in the hadeeth of ‘Aa’ishah. In that case it is preferable to go ahead with the marriage because the father is enjoined to take care of his child’s interests and not to let a good opportunity slip away.

And Allaah knows best.

Sharh Muslim, 9/206. (Ibid., 22442: On acting; and the ruling on marrying young girls; bold and capital emphasis ours)

Pay careful attention to the part that says that a man can sleep with his child bride who can handle vaginal penetration even if she happens to be younger than nine, and can have intercourse with a minor that has turned nine, irrespective of whether she can handle it or not!

This raises an obvious question regarding how this works out practically: How exactly and how often is it tested out by the husband (?) on his young “wife” of age of seven or eight whether she can finally just about bear (the so eagerly desired) penetration? How much pain, humiliation and abuse does she have to suffer during these repeated testings?



There is NOTHING in sharee‘ah to stipulate a particular age of marriage for the man or woman. The scholars are UNANIMOUSLY AGREED that marriage of a minor girl is permissible if her father gives her in marriage to someone who is compatible.

The Qur’an and Sunnah indicate that marriage of a minor [a female who has not yet reached puberty] is valid, AND NO PARTICULAR AGE IS STIPULATED FOR THAT.

Ibn Qudaamah said: If a man gives his virgin daughter in marriage to someone who is compatible, then the marriage is valid. … With regard to a virgin who is a minor, there is no difference of scholarly opinion concerning that. Ibn al-Mundhir said: All the scholars from whom we acquired knowledge are unanimously agreed that it is permissible for a father to give his minor daughter in marriage, provided that he offer her in marriage to someone who is compatible, even if she objects and refuses. The fact that it is permissible to give a minor girl in marriage is indicated by the verse in which Allah, may He be exalted, says (interpretation of the meaning): “And those of your women as have passed the age of monthly courses, for them the Iddah (prescribed period), if you have doubts (about their periods), is three months, and for those who have no courses ((i.e. they are still immature)…” [at-Talaaq 65:4]. So the ‘iddah for one who has not started to menstruate is three months, and the ‘iddah of three months can only be required in the case of talaaq (divorce) or annulment of marriage. This indicates that (the girl who is a minor) may be married and divorced, and her consent is not essential.

‘Aa’ishah said: The Prophet married me when I was six years old and consummated the marriage with me when I was nine. Agreed upon. It is known that at that age she would not be one of those whose permission would be taken into account. al-Athram narrated that Qudaamah ibn Maz’oon married the daughter of az-Zubayr when she began to menstruate, and something was said to him. He said: If I die, the daughter of az-Zubayr will inherit from me, and if I live, she will be my wife. And ‘Ali gave his daughter Umm Kalthoom in marriage when she was a minor to ‘Umar ibn al-Khattaab.

End quote from al-Mughni, 7/30

Shaykh Ibn Baaz said, commenting on the minimum legal age for marriage in some countries…

To proceed

The newspaper ar-Riyadh (issue no. 4974) published a report entitled “Family Law proposal in the Emirates”, in which it stated that the proposal is based on Islamic sharee‘ah. In the article it says: “With regard to marriage contracts, the law states that the boy should be no younger than eighteen years and the girl should be no younger than sixteen, and a penalty of no less than one thousand dirhams and no more than five thousand is to be imposed on anyone who goes against this law, so long as the court has not decided otherwise in cases where preservation of honour and dignity is sought. It is also not permitted for anyone who have passed the age of sixty years to marry the [sic] without the permission of the court, especially if the age difference between the two parties is greater than half the age of the older of the two.”

Because this is contrary to what Allah has prescribed, I would like to point out the truth. There is no upper or lower limit on the age for marriage; this is indicated by the Qur’an and Sunnah.

The Qur’an and Sunnah encourage marriage without stipulating a particular age. Allah says (interpretation of the meaning):

“They ask your legal instruction concerning women, say: Allah instructs you about them, and about what is recited unto you in the Book concerning the orphan girls whom you give not the prescribed portions (as regards Mahr and inheritance) and yet whom you desire to marry”

[an-Nisa’ 4:124].

So it is permissible to marry an orphan girl, who is one who has not yet reached the age of puberty; her maximum age is fifteen years according to the more correct opinion, although she may reach puberty before that. The Prophet said: “The orphan girl should be asked for permission with regard to her marriage; if she remains silent, that is her permission, but if she refuses then it is not permissible to force her into marriage.” The Prophet married ‘Aa’ishah when she was six or seven years old and consummated the marriage with her when she was nine, and his actions are legislation for this ummah. The Sahaabah also married women when they were minors and when they were adults, without specifying any particular age. So no one has the right to introduce laws other than those which were prescribed by Allah and His Messenger, or to change the laws that were prescribed by Allah and His Messenger, because those laws are sufficient. Whoever thinks otherwise has wronged himself and has introduced laws for the people for which Allah has not given permission. And Allah says, criticising this kind of people (interpretation of the meaning):

“Or have they partners with Allah (false gods), who have instituted for them a religion which Allah has not allowed?”

[ash-Shoora 42:21].

And the Prophet said: “Whoever introduces into this matter of ours anything that is not part of it will have it rejected.” Agreed upon. According to a version narrated by Muslim: “Whoever introduces an action that is not part of this matter of ours will have it rejected.” Al-Bukhaari narrated it in a mu‘allaq report.

I remind those who are doing this thing of the words of Allah (interpretation of the meaning):

“And let those who oppose the Messengers (Muammad SAW) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them”

[an-Noor 24:63].

Whatever befalls a nation or individuals of trials, blocking people from the path of Allah, epidemics, wars, or other calamities, the cause of that is what people have done of things that are contrary to the laws of Allah, as He says (interpretation of the meaning):

“And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much”

[ash-Shoora 42:30].

Allah has described what befell some past nations of punishment and doom because of their going against His command. Let those who are wise pay heed and learn from that.

It is not sufficient to claim to be following Islamic sharee‘ah when there are things that go against it. Allah criticised the Jews for doing that when He said (interpretation of the meaning):

“Then do you believe in a part of the Scripture and reject the rest? Then what is the recompense of those who do so among you, except disgrace in the life of this world, and on the Day of Resurrection they shall be consigned to the most grievous torment. And Allah is not unaware of what you do”

[al-Baqarah 2:85].

I also remind the scholars to fear Allah and to do what is enjoined upon them of offering sincere advice to those who are in authority by explaining the truth, urging them to follow it and warning them against disobeying it. Allah says (interpretation of the meaning):

“O mankind! Fear your Lord (by keeping your duty to Him and avoiding all evil), and fear a Day when no father can avail aught for his son, nor a son avail aught for his father. Verily, the Promise of Allah is true, let not then this (worldly) present life deceive you, nor let the chief deceiver (Satan) deceive you about Allah”

[Luqmaan 31:33].

May Allah help us all to speak the truth, accept it and act upon it; may He unite the Muslims in guidance and ruling in accordance with His law in all things, for He is able to do that. May Allah send blessings and peace upon our Prophet Muhammad and his family and Companions.

End quote from Majmoo‘ Fataawa ash-Shaykh Ibn Baaz, 4/125

Thus it is clear that limiting the age for marriage is something that is CONTRARY TO SHAREE’AH, SO THERE IS NO OBLIGATION TO OBEY IT.

If the state wants to protect girls from being exploited by their guardians and being married to husbands they do not want, then it should follow the more correct of the two opinions about asking for the consent of a virgin girl; this opinion states that her consent is a condition of marriage. This is the view of Abu Haneefah. And if a girl’s guardian gives her in marriage without her consent, then she has the right of annulment. (Ibid., 177280: Ruling on setting a particular age for marriage; bold and capital emphasis ours)

Non-Muslims be forewarned! As the above reference shows, if Muslims have their way by imposing shariah upon the world then the inevitable outcome of this will be the legalization of pedophilia, whereby grown men will be allowed to take young female children to bed in order to have their way with them sexually.

This brings me to my text point. The late Ayatollah of Iran wrote that vaginal penetration with a child bride that was under the age of 9 was forbidden, “regardless of whether the marriage is temporary or permanent. BUT all other pleasures including groping with lust, hand jobs, thighing are permissible, EVEN TO A BABY.” (Ayatollah Khomeini, Tahrir al-Wasila, Volume 2, p. 216

The reader may be wondering what in the world is “thighing.” “Thighing” is the rather disgusting practice of a Muslim man rubbing his male part between the thighs of the minor who isn’t ready for vaginal penetration so as to pleasure himself. This practice is also allowed in cases when a wife happens to be on her menses, since the Quran forbids sexual intercourse during this period:

They ask thee concerning women’s courses. Say: They are a hurt and a pollution: So keep away from women in their courses, and do not approach them until they are clean. But when they have purified themselves, ye may approach them in any manner, time, or place ordained for you by God. For God loves those who turn to Him constantly and He loves those who keep themselves pure and clean. S. 2:222 Y. Ali

Thus, “thighing” is Muhammad’s loophole to the Quran’s prohibition since it allows a man to pleasure himself with his wife without having to engage in sexual intercourse.(1)

Muhammad himself carried out this disgusting practice on his wives:

Fatwa No: 92051

Meaning of Mufaakhathah

Fatwa Date: Rabee’ Al-Aakhir 5, 1427 / 4-5-2006


Asalamualaykumwarahmatullahiwabarakatahu can you explain to me the thing called “thighing” also pronounced “mufa


The term Mufaakhathah means to have foreplay with the wife in between her thighs. It is reported in one narration that when the Prophet wanted to enjoy one of his wives who was in menstruation, he would put a piece of cloth on her vagina (i.e. cover it). [Ibn Maajah].

The author of Faydh Al-Qadeer interpreted the expression ‘if he wanted to enjoy to mean having all permissible foreplay but avoiding the vagina [or the anus], like in between her thighs (i.e. Mufaakhathah).

Allaah Knows best. (IslamWeb Online

Here is the narration cited in the above source:

Sunan Ibn Majah

The Book of Purification and its Sunnah

It was narrated from Mu’awiyah bin Abu Sufyan that:

He asked Umm Habibah, the wife of the Prophet: “What did you used to do with the Messenger of Allah when you were menstruating?” She said: “If it was at the beginning of the period when the bleeding is heavy, we would tie the waist-wrapper tightly around our thighs, then lie down with the Messenger of Allah.”

Grade: SAHIH (Darussalam)

English reference: Vol. 1, Book 1, Hadith 638

Arabic reference: Book 1, Hadith 681 (; capital and underline emphasis ours)

The following report gives us an idea why Muhammad had his wives tie a wrapper around their thighs:

Sunan Ibn Majah

The Book of Purification and its Sunnah

It was narrated from Anas that:

The Jews would not sit with a menstruating woman in a house, nor eat with her, nor drink with her. That was mentioned to the Messenger of Allah, then Allah revealed the words: “They ask you concerning menstruation. Say: that is a harmful thing, therefore keep away from women during menses.” The Messenger of Allah said: “Do everything except sexual intercourse.”

Grade: SAHIH (Darussalam)

English reference: Vol. 1, Book 1, Hadith 644

Arabic reference: Book 1, Hadith 687 (; capital and underline emphasis ours)

The statement that a man can “do everything except sexual intercourse” during the wife’s menses essentially means that Muhammad basically did everything that the Ayatollah said a man could do with his spouses, namely, grope them with lust, “thigh” them and/or have them perform “hand jobs”.(1)

Now what this means is that, besides vaginal penetration, a 54 year old Muhammad would have groped and “thighed,” his 9 year old child bride Aisha, and would even had her perform “hand jobs” until he died some nine years later when she then became a widow at the age of eighteen. This is why we say what Muhammad did was absolutely disgusting.

If after reading this Muslims still want to believe that Muhammad was a true prophet of God and the beacon of moral virtue then they truly are blind and lost. After all, what kind of man would institute a religion that sanctions the marriage of minors, thereby allowing grown men to take girls younger than nine for the purpose of pleasuring themselves sexually without caring about the emotional, psychological and physiological damage that this has on these precious young children? Such a man is anything but merciful and is truly the epitome of evil.

May our risen Lord Jesus pour out his mercy and grace upon all the Muslim children throughout the world by saving them out of this dark religion, and bringing them into his glorious love and compassion. May God’s beloved Son do the same for all the Muslim men and women in the world, so that they too may see just how evil this religion truly is and how beautiful the Gospel of the Lord Jesus happens to be.

Related Information

Paedophilia & child marriage in Islam


(1) It is not at all clear that Muhammad didn’t actually engage in sexual intercourse with his wives during their menses. Certain narrations presuppose that he did have sex with them during this time:

Maimuna (the wife of the Holy Prophet) reported: The Messenger of Allah contacted and embraced his wives over the waist-wrapper when they were menstruating. (Sahih Muslim, Book 003, Number 0579


‘A’isha reported: When anyone amongst us (amongst the wives of the Holy Prophet) menstruated, the Messenger of Allah asked her to tie a waist-wrapper over her (body) and then embraced her. (Sahih Muslim, Book 003, Number 0577

In his note to the above hadith of Aisha, the translator of Sahih Muslim admits that the Arabic word for embraced, yubashira, is used in relation to sexual intercourse, even though he tries to explain it away:

This tradition has been the target of worst criticism by the hostile critics of the Hadith. They assert that it contravenes the teachings of the Qur’an (ii. 222), in which has been commanded to keep aloof from women during menstrual period. But these critics little realise that it is the sexual intercourse with the menstruating women which is prohibited. The hadith gives no indication that the Holy Prophet acted against this injunction of the Qur’an. The very wording that he ordered to tie a waist-wrapper on the lower part of her body gives a clear indication that the Holy Prophet did not have sexual intercourse with his wives during this period of discharge; he simply embraced them. The verb … (yubashira) does not necessarily mean sexual intercourse. It denotes to have a contact, to touch (Lane’s Arabic-English Lexicon). (Sahih Muslim by Imam Muslim, rendered into English by Abdul Hamid Siddiqui [Kitab Bhavan Exporters & Importers, New Delhi India, 11th reprinted edition 1995], Book III–Kitab Al-Haid (Menstruation), Chapter CXIX. Lying With One in Menstruation Above The Waist-Wrapper, Volumes I & II, p. 172; bold and underline emphasis ours)

Siddiqui isn’t the only Muslim to admit that the verb used here denotes sexual intercourse. This next Islamic source agrees that the word can refer to sexual relations:

Mubasharah in Arabic means either (i) having sex or (ii) simply embracing and caressing the wife. Here it is used in the latter sense [sic]. (English Translation of Sunan Ibn Majah – Compiled by Imam Muhammad Bin Yazeed Ibn Majah Al-Qazwini, From Hadith No. 01 to 802, Ahadith edited and referenced by Hafiz Abu Tahir Zubair ‘Ali Za’i, translated by Nasiruddin al-Khattab (Canada), final review by Abu Khaliyl (USA) [Darussalam Publications and Distributors, First Edition: June 2007], Volume 1, The Chapters on Dry Ablution, Chapter 121. What A Man May Do With His Wife When She is Menstruating, p. 423)

The Quran itself employs this word in regards to sexual intercourse:

It is made lawful for you to have sexual relations with your wives on the night of As-Saum (the fasts). They are Libas [i.e. body cover, or screen, or Sakan, (i.e. you enjoy the pleasure of living with her – as in Verse 7:189) Tafsir At-Tabari], for you and you are the same for them. Allah knows that you used to deceive yourselves, so He turned to you (accepted your repentance) and forgave you. So now have sexual relations with them and seek that which Allah has ordained for you (offspring), and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Saum (fast) till the nightfall. And do not have sexual relations with them (tubashiroohunna) (your wives) while you are in I’tikaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques. These are the limits (set) by Allah, so approach them not. Thus does Allah make clear His Ayat (proofs, evidences, lessons, signs, revelations, verses, laws, legal and illegal things, Allah’s set limits, orders, etc.) to mankind that they may become Al-Muttaqun (the pious – see V.2:2). S. 2:187 Hilali-Khan

These Muslim sources are engaging in circular reasoning by erroneously assuming that Muhammad was consistent and would therefore never violate the Quran’s injunctions. Besides the fact that there are plenty of examples of Muhammad violating the teachings of his own Quran, these Muslims have failed to ponder over what the Quran actually says about relationships with menstruating wives. Here, again, is the passage in question:

They will ask thee about menstruation: say, ‘It is a hurt.’ So KEEP APART FROM WOMEN in their menstruation, and GO NOT NEAR THEM till they be cleansed; but when they are cleansed come in to them by where God has ordered you verily, God loves those who turn to Him, and those who keep themselves clean. S. 2:222 Palmer

The Quran doesn’t simply tell men to refrain from having sexual intercourse with their menstruating spouses. It says that they shouldn’t even get near them until their women have become clean from their menses!

In other words, the Muslim scripture is actually forbidding husbands from approaching their wives altogether during their menses.

Therefore, this is simply another instance where Muhammad again failed to comply with the directives of his own “revelation.” Seeing that he couldn’t control himself from approaching his wives, Muhammad had to find a way in which he could gratify himself sexually with them.

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