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DUBAI (AFP) - Al-Qaeda number two Ayman Zawahiri ridiculed US president-elect Barack Obama and warned him against sending more troops to Afghanistan, in an Internet audio-message released on Wednesday.

Using racist language, Zawahiri insulted Obama and other black Americans who have held high office in the US administration with the term used by the late Muslim black militant leader Malcolm X for slaves serving their white masters.

 

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“It is true about you and people like you … what Malcolm X said about the house negroes,” he said, naming former secretary of state Colin Powell and the current secretary, Condoleezza Rice.

An English transcript of the speech in Arabic purportedly by the Al-Qaeda number two was provided by Al-Qaeda’s media arm As-Sahab.

The tape features an old speech by Malcolm X in which he used the two terms, referring to house slaves who were considered more docile and on better terms with their masters than the slaves out in the field.

Obama’s transition team declined to comment on the tape, in which Zawahiri accuses the president-elect of siding with Israel. But the US State Department said the insult exposed the anti-democratic values of Al-Qaeda.

“It’s just, you know, more despicable comments from a terrorist,” State Department spokesman Sean McCormack told reporters.

“And if anybody needed … more of a contrast between what … the West and the United States stand for, in terms of democracy and what these terrorists stand for, I don’t think you need to go any further than those comments.”

On the political front, Zawahiri said: “What you have announced before … that you will withdraw (US) troops from Iraq (and send them) to Afghanistan is a policy that is doomed to failure …

“If you still want to be stubborn about America’s failure in Afghanistan, then remember the fate of (President George W.) Bush and (Pakistan’s ex-president) Pervez Musharraf, and the fate of the Soviets and British before them.”

In the message made available by SITE Intelligence Group in the United States, Zawahiri warned Obama of a “heavy legacy of failure” awaiting him in office.

“Beware that the (stray) dogs of Afghanistan have savoured the taste of your soldiers’ flesh, so do send them in thousands,” said the closest aide to Al-Qaeda chief Osama bin Laden.

In a major interview aired on Sunday, Obama vowed no retreat from his campaign promise to begin pulling troops out of Iraq and switch the military focus to Afghanistan.

A US counter-terrorism official in Washington said Zawahiri’s new message “holds few, if any, surprises.”

“It shows how out of touch Al-Qaeda is with so much of the rest of the world. But make no mistake: this is still a group that can do serious damage,” said the official who requested not to be named.

The November 4 election of Obama as the first black president-elect of the United States was widely applauded around the world.

In his message, Zawahiri said Bush had succeeded only in “passing the misfortune and embroilments of America to his successor,” and that the American people had elected the leader who will rid them of the Iraq burden.

“By voting in (Barrack) Obama, the American people have proclaimed their fear of the fate that they could be led into by the policies of the like of Bush,” he said.

“They have decided to support the one who calls for withdrawal from Iraq,” Zawahiri said.

The message was aired in a videotape showing a portrait of Zawahiri wearing a white turban, next to Obama’s picture with a kippa praying at the Wailing Wall in Jerusalem during a pre-election visit to Israel.

The backdrop also shows a picture of Malcolm X, the African American Muslim leader who was assassinated in 1965.

“You represent the opposite to honourable Black Americans like … Malcolm X,” Zawahiri said, while old footage of Malcolm X’s speeches on human rights and equality was played.

He scolded Obama for “choosing to be an enemy of Islam and Muslims,” saying that the Muslim “nation had bitterly received” Obama’s pledge of support to Israel.

“You have chosen to stand in the ranks of the enemies of Muslims and pray the prayer of the Jews, although you claim that your mother is Christian,” Zawahiri added.

Source: Yahoo! News

An extremely hilarious (punjabi remixed) video clip played at AAG Television making fun of Zardari’s flirtatious tharkiness with Sarah Palin on his tour to America some months ago:

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A brutal raid on a Palestinian house, ending up killing the innocent woman while young children and husband begging the killer soldiers for mercy…

 

Since this video like all other videos embarrassing America and Israel are regularly and rapidly being removed from each & every internet streaming web portals, the only version now available is this censored one.

 

I have managed to locate one on a different channel than Youtube and Google as both these portals have now changed their policy supporting American & Israeli terrorism. Most of our South and Middle Eastern views would now find most of such exposing videos (and links to such) reading ‘We’re sorry, this video is no longer available’. They are either blocking our IP ranges or I don’t know what’s on their mind…

 

Anyway, I have made this video also available for direct download from www.haqeeqat.org and the link is given below:

 

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EXTERNAL Links to this video:

http://www.youtube.com/watch?v=tW1-_JmXQt0

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http://www.disclose.tv/action/viewvideo/4722/Video_Israel_Doesn_t_Want_You_to_See

 

Direct Download Link:

http://www.haqeeqat.org/ext/video/Video_Israel_doesnt_want_you_to_see.flv

GEO Television famed Anchor, Ex-Minister from MQM Dr. Amir Liaquat Exposed humiliating, cursing and literally abusing Sahaba (Companions of Prophet Muhammad(PbuH) and Khulfa-é-Rashideen (Caliphs) in a Shia Majlis held at Karachi (venue unknown) at the event of Hazrat Ali (Karam-ullah waj’ha)’s birth anniversary!

This two year old video has been brought to public mysteriously and also has been promoted a lot over internet and other mediums.

Though Dr. Amir Liaquat Hussain- upon this video’s being public and upon being cursed a lot by his very fans on LIVE television- has apologized (GEO TV; this ramadan; 2007) for his abusive language and though some of the Scholars have issued a ruling for his apology being valid, I must say that the demon-like attitude, evil enthusiasm on his bloody worth-vomit rotten face tell a lot clear story…

WATCH it yourself:

 

 

 

 http://video.google.com/videoplay?docid=5073591411491211092&hl=en

Also check the following:

DID AYESHA MARRY MUHAMMAD (PbuH), THE PROPHET OF ISLAM, AT THE AGE OF 6?

This is an essential requirement of this article that the following video MUST BE WATCHED!!!

 

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By Abdul H. Fauq

 

The Quran has not given names and other details of Prophet’s wives but it has confirmed that all marriages of the Prophet (PbuH) were lawful (33:50). The age of Hazrat Ayesha (R.A), wife of the prophet, is disputed on the basis of a calligraphic error in history books. Narrated history, however sacred, is not above scrutiny, particularly where dignity and honour of the prophet is at stake. The following article is an attempt to dig out reality from the same history.

Rev. Jerry Vines while speaking to the Pastors’ Conference of the Southern Baptist Convention, St. Louis, Missouri on June 10, 2002, called the Prophet of Islam, Muhammad (PbuH) a pedophile and demon-possessed.  The Muslims all over the world were deeply offended by his remarks, as were many people of other faiths.  While certainly both of these allegations about the person of the Prophet of Islam can be effectively rebutted, the author of this article proposes to present the Qur’anic concept of marriageable age as well as an in-depth analysis of the issue of Ayesha’s age at the time of her marriage with the Messenger of Allah (PbuH).  This critique is based on many historical reports as documented in the history books of Islam. 

First, I would like to point out that according to the faith of Islam the vast majority of the Muslims professes, there are two sources of the Divine Guidance–the Qur’an and the Sunnah.  The Quran is the actual Word of Allah (God) revealed by the archangel Gabriel to Prophet Muhammad (PbuH) over a period of 23 years during the period 610-632 A.D in the Arabian Peninsula.  The Qur’an that was revealed as Guidance and Light (17:9) for all mankind was written and properly documented by some forty scribes during the lifetime of the Prophet.  There is historical as well as the Qur’anic internal evidence to that effect (80:11-16 and 25:5) as well as God’s personal guarantee against any possible corruption in the Scripture (15:9).  Additionally, the Qur’an was not only written and documented but it was committed to memory in its entirety during the lifetime of the Prophet (PbuH).  This noble tradition of memorization of the Qur’an continues to this day.  One can find hundreds of thousands of individuals around the world who know the entire Qur’an by heart.  It is noteworthy that although there are several sects in Islam, the Qur’an remains perfectly preserved to the letter in its original Arabic language and recited, understood and referred to for explanations by all sects the same way.  Thus, while the interpretations may vary, the original Arabic text has remained the same without sectarian bias. 

The Qur’an enjoined Muhammad (and all believers) to strictly follow the Quran (6:106; 10:109; 33:2) and it stands witness to the fact that Muhammad and his followers did exactly that all their lives (7:203; 46:9; 6:50).  In fact, Muhammad himself was warned in rather stern terms not to go against the Qur’anic teachings (17:39, 10:94-95, 69:40-48).  Furthermore, the Qur’an declares Muhammad (PbuH) to be a man of highest moral standards (68:4; 33:21) and the best exemplar for humanity.  The Qur’an enjoins the believers in scores of verses to follow Muhammad’s teachings and accept him as a final authority in all their affairs.  

The Second generally accepted source of Islamic faith is the Sunnah.  The Sunnah is the summation of Islamic teachings related to faith and code of conduct as personally practiced and perpetuated by Muhammad (PbuH) for all believers to implement and follow in their personal lives as well as in proper Islamic governance.  The Sunnah protocols related to articles of Islamic faith and rituals are continuous from the day of the Prophet but a great many others are largely derived from a huge body of compilations of oral narrations referred to as Hadith. The Hadith, commonly known as traditions of the Prophet, consists of many books of compilations of reported accounts of Muhammad’s sayings, actions, and tacit approvals.  There are six books of Hadith (Sihah Sita) that are considered authentic by the main stream Sunni Muslims.  There is also a different set of four Hadith books for the Shia Muslim community.  All these books were written 200-300 years after the death of Muhammad (PbuH).  The documentation of these books proceeded based on collection of hundreds of thousands of stories from the then living people who transmitted accounts or stories about Muhammad or his companions as they heard from earlier generations.  Thus, the process of oral transmission (word of mouth) made the basis of all these collections.  This process commonly known as ‘Isnaad’ or ‘chain of narration’ comprised a chain of 4-6 or more narrators in time going back to the companions of Muhammad and to Muhammad himself over a period of 250-300 or more years.  These accounts seek to portray the Muslim culture and history during the lifetime of the Prophet of Islam. Nonetheless, it must be pointed out that the only true surviving book, call it Islamic history or Divine Guidance, that was memorized by thousands of Companions of the Prophet and written in a completely and carefully documented form is none other than the Qur’an itself.  The first non-Qur’anic history book, ‘Seerat Rasoolallah’ (Seerah), by Ibn Ishaq (d. 767 A.D) was written more than 90 years after the death of Muhammad.  That book of history was also based on oral transmissions.  Ibn Ishaq was severely criticized by some notable scholars of Islam such as Malik bin Anas, the originator of the Maliki School of though in Islamic jurisprudence mainly practiced in Africa. 

The majority of Muslims considers two of the six Hadith books, those authored by Al-Bukhari (d. 870 A.D) and Al-Muslim (d. 875 A.D) most authentic after the Qur’an despite the fact that they were written 200-300 years after the advent of Islam.  These scholars of Islam exercised great caution in selecting what they called correct traditions and proceeded with purest of intentions but one must not lose sight of the fact that they still collected ‘narrations’ from living people who were not primary or even secondary and tertiary sources of the accounts of the life and sayings of Muhammad (PbuH) and his companions.  Some Islamic historians (and/or exegetes of the Qur’an) whose books about early Islamic history are considered of high importance and who derive their history of early Islam from Ibn Ishaq’s Seerah include Tabari (d. 923 ), Ibn Katheer, Ibn Hisham (d. 827 A.D) and Ibn Hajar Al-asqalani, to name a few. 

The introduction given above of the two sources of Islam (the Qur’an and the Sunnah/Hadith) is necessary for the reader to understand the issue at hand—the age of Ayesha, the third wife of Prophet Muhammad at the time of her marriage.

 

How does the Qur’an define ‘marriageable age’?

There are several Hadith reports that Prophet Muhammad (PbuH) married his third wife Ayesha when she was 6 year old and consummated her marriage when she was 9.  If this is true, then it must be consistent with the Qur’an that tells us that Muhammad himself followed the Qur’an before he asked others to follow it.  The Qur’an does not assign a definite number to the age at which a man or a woman becomes ‘adult’ or ready to marry.  However, there is a clear definition of the marriageable age as per 4:6: 

Make trial of orphans until they reach the age of marriage; if then ye find sound judgment in them, release their property to them; [An-Nisa' 4:6]

This verse is taking about two concepts here: First of all, the trustee of a property should first test the ability of the grown up orphan to see if he or she is capable of managing his or her own affairs well.  Second, the Qur’an provides guidelines for the trustee as to the time at which the property of the orphans is to be handed over–it is the time when the orphan has attained adulthood or marriageable age and that he or she has attained a good degree of mental maturity.  Thus, the Qur’an gives a clear definition of adulthood or marriageable age as the one when one has attained a good measure of mental maturity.  This should raise the question:  Does a 6- or 9-year old have that level of quality of sound judgment?  The answer is a resounding NO.  If Muhammad married a 6 year old girl (and consummated her marriage at age 9), one wonders if he actually followed the Qur’anic guidelines regarding this issue.  Please recall that the Qur’an states that Muhammad is a model for all mankind and that he himself followed the Qur’an in its entirety while ordering the same for his devout followers.   

The Qur’anic guidelines as described clearly in 4:6 tell us that Muhammad could not have married a young girl of age 6 or 9.  There are other verses where the marriage bond has been described as “solemn covenant/solid contract—Meethaqan ghaleezan” (4:21).  It is mighty revealing to me that in 4:21 for husband-wife relationship the same composition “meethaqan ghaleezan” has been used for the covenant that Allah took from all the prophets including our own prophet (33:7).  Not only that, the same expression was also used when Allah took covenant from the Jews not to violate the Sabbath (4:154).  Thus, according to the Qur’an ‘tying the knot’ is going for a “Meethaqan Ghaleezan” (a solemn covenant of mutual trust and faithfulness for each other).  This a definition of marriage, which later, when developed and nourished, gives rise to love, tranquility and mutual feelings of caring (30:21), as well as to our offspring as comfort of our eyes (25:74). 

These verses, as far as the author of this article is concerned, should suffice and bury the issue of the age of Ayesha’s marriage with the Prophet of Allah (PbuH) for good.  Ayesha could not have been 6 years of age because: 

1. She could not have been an adult woman capable of making her own sound decisions, and,

2. She could not have entered into a ‘solemn covenant’ at the age of 6 with a 55-year old man.  This defies all reasons for a productive and meaningful union.

3. The Prophet, according to the Qur’an, is a model for all humanity.  The Qur’an tells us that he was at the highest of moral pedestal.  Even if child marriages were common in his community, he could not have gone for it because it went against the Qur’anic injunctions of 4:6 and 4:21. 

Nonetheless, since the charge of paedophilia by Rev. Vines rested solely on some Hadith reports and not on any of the Qur’anic verses, the attention is now turned to those Hadith accounts and many other observations related to Ayesha’s age, and their in-depth analysis.

 

Was Ayesha really 6 years old when she married Muhammad?

A few comments about Muhammad’s marriages are in order. Muhammad married his first wife, Khadijah, several years before his announcement as a prophet of Islam.  Khadijah was a reasonably well-to-do woman of Makkah and was 15 years his senior.  Muhammad was 25 and Khadijah was 40 at the time of their marriage. This loving and caring monogamous relationship continued for 25 years until her death.  Muhammad, now over 50 years of age, married a relatively aged woman by the name of Saudah.  It is thus important to note here that Muhammad’s twenty five prime youth years were spent in purely monogamous relationship with a lady 15 years his senior. This speaks volumes about this man’s piety and loyalty in spousal matters as well as about the fact that his later marriages could not have been motivated by any human wild sexual desires. In 620-621 A.D, he and his devout companions migrated from Makkah to Medina. Then a couple of years later, he married Ayesha, a daughter of his closest companion, Abu Bakr, in the 3^rd Hijrah (Islamic calendar–623-24 A.D).  This information coming from diverse historical and Hadith sources is widely agreed upon and therefore can be, a priori, considered authentic.  Based on this information, and a host of other related bits and pieces detailed below, it can be shown that Ayesha could have been at least 16-19 of age at the time of her marriage with Muhammad (PbuH).  The following is the detail of the analysis of these historical and Hadith accounts. 

1. Several books of Hadith (Al-Bukhari and Al-Muslim, Abu Dawood, among others) and Islamic history (Tabari, among others) report that Ayesha was married to the Prophet at 6 but her marriage was not consummated until she was 9.  Although, this information is widely quoted and found in many Hadith and history books, it must be noted that most of this information has come from a single person, Hisham bin Urwah, who is the last narrator of this Hadith Isnaad (chain of narration) on the authority of his father.  Thus, this Hadith is primarily a single Hadith.  Some other narratives mention the same Hadith but their narration has been found weak and unacceptable. In general, a Hadith has more credibility if it is narrated by more people independently from diverse chains of narrators.  In this case, there is basically only one source.

2. Despite the abundance of information available during the 71 years that Hisham bin Urwah lived and taught in Medina, it is rather odd that no one else—not even his famous pupil Malik ibn Anas—reported Ayesha’s age from Hisham in Medina.  Furthermore, all the narrators of this Hadith were Iraqis.  Hisham is reported to have moved to Iraq in his later years. An extensive list of biographical sketches of all narrators including these Iraqis is available in some books.

3. Yaqub ibn Shaibah is reported to have said, “narratives reported by Hisham are reliable except those that are reported through the people of Iraq“.  Malik ibn Anas (d. 795), a student of Hisham in fact discredited all narratives of Hisham that were reported through people of Iraq.

(Tehzibu’l-tehzib, by Ibn Hajar al-Asqalani, Arabic, Dar Ihya al-turath al-Islami, one of the most well known books on the life and reliability of the narrators of the traditions of the Prophet (PbuH), vol 11, pg 48 - 51).

4. It is reported that Hisham bin Urwah’s memory suffered in his later years to the extent that some of the traditions reported from Hisham bin Urwah could not be trusted for authenticity.

(Mizanu’l-ai`tidal, by Al-Zahbi , Arabic, a book on the life sketches of the narrators of the Hadith, Al-Maktabatu’l-athriyyah, Sheikhupura, Pakistan, Vol 4, pg 301).

5. Even though Ayesha is reported to have been born about eight years before Hijrah (around 614 A.D.), one can find another narrative in Bukhari (kitabu’l-tafseer) whereby Ayesha is reported to have said that she was a ‘young girl’ at the time of revelation of the 54^th chapter of the Qur’an which came 9 years before Hijrah (around 612 A.D).  Thus, according to this tradition, Ayesha was a young girl (Jariyah—as she calls herself and not an infant in which case she would be sibyah).  Additionally, this narrative stands in direct contrast to the one reported on Ayesha’s age by Hisham bin Urwah.  This puts Ayesha’s age significantly higher than 9 as reported by Hisham bin Urwah—possibly 15 or even higher. Obviously, if this narrative is held to be true, it is in clear contradiction with the narratives reported by Hisham ibn Urwah. There is no compelling reason as to why this tradition should be considered less accurate vis-à-vis Hisham’s narrative).(Sahih Bukhari, kitabu’l-tafsir, Arabic, Bab Qaulihi Bal al-sa`atu Maw`iduhum wa’l-sa`atu adha’ wa amarr).

6. According to many narratives, Ayesha participated in the battles of Badr and Uhud.  No one older than 15 was allowed to accompany the Prophet’s army in the battle of Uhud.  This applied across the board to all participants, men and women alike. The battle of Uhud took place around the 2^nd  Hijrah, a time line close to her marriage with the Prophet.  Obviously, she was at least older than 15 at that time.

7. A narrative regarding Ayesha’s participation in the battle of Uhud is given in Bukhari, (Kitabu’l-jihad wa’l-siyar, Arabic, Bab Ghazwi’l-nisa’ wa qitalihinna ma`a’lrijal; that all boys under 15 were sent back is given in Bukhari, Kitabu’l-maghazi, Bab ghazwati’l-khandaq wa hiya’l-ahza’b, Arabic).

8. Most historians have consensus on the age of one of the oldest female companions of the Prophet, namely, Asma, the elder sister of Ayesha that was ten years older than Ayesha. It is also 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. Clearly, if Asma was 27 or 28 years old at the time of Hijrah, Ayesha was 17 at the time of Hijrah and 19 at the time of consummation of her marriage with Muhammad. (For Asma being 10 years older than Ayesha, see A`la’ma’l-nubala’, Al-Zahabi, Vol 2, Pg 289, Arabic, Mu’assasatu’l-risalah, Beirut, 1992.  Ibn Kathir confirms this fact,  [Asma] was elder to her sister [Ayesha] by ten years” (Al-Bidayah wa’l-nihayah, Ibn Kathir, Vol 8, Pg 371, Arabic, Dar al-fikr al-`arabi, Al-jizah, 1933).  For Asma being 100 years old, see Al-Bidayah wa’l-nihayah, Ibn Kathir, Vol 8, Pg 372, Arabic, Dar al-fikr al-`arabi, Al-jizah, 1933).  Ibn Hajar al-Asqalani also has the same information:  “She [Asma (ra)] lived a hundred years and died in 73 or 74 AH.” Taqribu’l-tehzib, Ibn Hajar Al-Asqalani, Pg 654, Arabic, Bab fi’l-nisa’, al-harfu’l-alif, Lucknow).

9. Tabari informs in his treatise on Islamic history that Abu Bakr had four children and all four were born during the pre Islamic period.  The pre-Islamic period ended in 610 A.D, a fact that makes Ayesha to be at least 14 years of age at the time of her marriage around 613-624 A.D.

(Tarikhu’l-umam wa’l-mamlu’k, Al-Tabari, Vol 4, Pg 50, Arabic, Dara’l-fikr, Beirut, 1979).

10. Ibn Hisham, the historian, reports that Ayesha (ra) accepted Islam quite some time before `Umar ibn al-Khattab which only means that Ayesha (ra) accepted Islam close to the time of first revelation (around 610 A.D). This means she must have been at least a young girl at that time.  Assuming she was barely 6 or 7 at that time this information puts the age of Ayesha at 20 or more at the time of her marriage with Muhammad (623-624 A.D.), (Al-Sirah al-Nabawiyyah, Ibn Hisham, vol 1, Pg 227 – 234 and 295, Arabic, Maktabah al-Riyadh al-hadithah, Al-Riyadh).

11. Tabari reports that before migrating to Habashah, Abu Bakr planned to hand over his daughter, Ayesha to Mut’am’s son to whom she was engaged.  But fearing persecution by the Quraish, Mut’am refused and his son divorced Ayesha.  The migration to Habashah happened 8 years before Hijra.  Obviously, at the time she was ready to take on responsibilities as a wife (possibly 9 or 10 years of age).  If she married Muhammad in the 2^nd Hijrah (623-624 A.D), she could not be less than 19 years of age (a secondary reference for this argument is: Tehqiq e umar e Siddiqah e Ka’inat, Habib ur Rahman Kandhalwi, Urdu, Pg 38, Anjuman Uswa e hasanah, Karachi, Pakistan).

12. A famous Sunni imam, Ahmad ibn Hanbal, reports in His Musnad, that after the death of Khadijah, Khaulah came to the Prophet (PbuH) and advised him to marry again.  She had two propositions for the Prophet:  Either Muhammad could marry a virgin (bikr), or he could go for woman who had already been married (thayyib)”. Khaulah named Ayesha for a virgin (bikr). It is common knowledge that the term bikr  in the Arabic language refers to a well formed lady and not to a 9 year old, playful, immature lass.  If she were nine, the word used by Khaulah would have been jariyah and not bikr.

(Musnad, Ahmad ibn Hanbal, Vol 6, Pg 210, Arabic, Dar Ihya al-turath al-`arabi, Beirut).13. Ibn Hajar al-Asqalani has reported that Fatimah, Muhammad’s daughter, was five years older than Ayesha and that Fatimah  was born when the Prophet was 35 years old. Thus, Ayesha, according to Ibn Hajar, was born when Muhammad was 40 and consummated her marriage when he was 54 or 55.  That makes Ayesha at least 15-16 years of age.

(Al-isabah fi tamyizi’l-sahabah, Ibn Hajar al-Asqalani, Vol 4, Pg 377, Arabic, Maktabatu’l-Riyadh al-haditha, al-Riyadh,1978)

Finally, it must be pointed out that Ayesha’s age at the time of her marriage has never been an issue.  If it were, his enemies must have picked up on this issue as they did to him on some other issues. Also, the reader must note that none of these Hadith reports concerning Ayesha’s controversial age of marriage with the Prophet goes back to the Prophet himself.  In other words, it is not the Prophet himself who said Ayesha was 6 or 9.  These reports came from a single individual and the Iraqis reported from him when he grew old and his memory started failing.

In conclusion, this article is an attempt to prove that the books written 200-300 years after the death of Muhammad, while providing a good deal of historical information about him are not free from faulty, less than perfect and self-contradictory materials.  These should not be taken as the final word for a Muslim.  There is a Final Word for a Muslim and that is the Book of God, the Holy Qur’an—the book that defines the marriageable age for a man or woman when he or she attains soundness of judgment (Al-Qur’an 4:6). If Muhammad is a model for mankind, if he followed the Qur’an all his life, if Allah stands witness to his rock-solid character, there is no way that he could have taken a 6-9 year old, immature young, playful girl as a responsible wife.

 

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 KINDLY ALSO SEE:

The Myth Exposed! Hazrat Ayesha (R.A)’s Age at the time of Nikah/Marriage

Did Ayesha(R.A) marry Prophet Muhammad (PbuH) at the Age of 6?

Hazrat Ayesha was 17 at Nikah, Not 7

What was Ayesha (R.A)’s Age at the Time of Her Marriage?

 

 

 

 

 

 

Video: A must watch video! The 9/11 controversy, Iraq War and the hatred American are planting into everybody’s heart by committing inhumane crimes to innocent citizens…

 

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Since a lots of users now days complain that the YouTube is removing videos and that most of video embarrassing Israel/America are no longer available at YouTube, kindly find the mentioned link to download the file directly to your computer and/or cellular devices:

 

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Video: Hamid Mir , a senior Journalist and Highly Famous News Anchor experiencing an extremely horrible situation in South Waziristan(FATA)!Reality of FATA Operation as reported by Hamid Mir

 

 

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The following is an in depth interview conducted by the highly respected Dr. Sahid Masood at the Lal masjid, with both the female students and the late Abdul Rashid Ghazi. Masood was fired from the ARY channel(thanks to “pressure” from Musharraf’s goons) and moved to GEO TV. Contrary to popular misinformation, this affair started after 7/7 when Musharraf ordered a raid on the masjid(at the “request” of the British government to crack down on madrassas) in which commandos fired upon and severely beat the female students(who consequently retaliated in the second raid with batons and ejected the thugs). I’ve provided a short summary for each video segment(if any of you tech wizards can add subtitles, I’ll do a full translation).

Comments: Interestingly everything is on the public record; all interview; all eye witness accounts from before and after the Lal Masjid massacre and authentic press and electronic media reports which can prove beyond any reasonable doubt that Lal Masjid massacre was planned and conducted by the military regime. Nevertheless the press and political leadership are totally silent as if nothing has happend. No one is asking for bringing the culprits to justice.

Monday, July 23, 2007

Lal Masjid massacre Part 2 : The Women of Lal Masjid

 

The following is an in depth interview conducted by the highly respected Dr.Shahid Masood at the Lal masjid, with both the female students and the late Abdul Rashid Ghazi. This interview is from March of this year on the “Meray Mutabiq” program( urdu for “in my opinion”). Masood was fired from the ARY channel(thanks to “pressure” from Musharraf’s goons) and moved to GEO TV. Contrary to popular misinformation, this affair started after 7/7 when Musharraf ordered a raid on the masjid(at the “request” of the British government to crack down on madrassas) in which commandos fired upon and severely beat the female students(who consequently retaliated in the second raid with batons and ejected the thugs). I’ve provided a short summary for each video segment(if any of you tech wizards can add subtitles, I’ll do a full translation)

Introductory segment. Dr. Masood raises the question of how far can people in civil society go before breaking the law. Ghazi explains that there is no law and order in Pakistan and that his students only took action(against the brothel) after all other options were exhausted. Masood asks Ghazi if he will forcibly enforce public morality, to which Ghazi responds this is an entirely different matter where criminal activity was taking place out in the open, with the authorities sitting on their hands despite repeated complaints. Hence the citizens arrest, detainment, and subsequent closure of the brothel with the departure of its madame from the area.One of the ladies asks where is the law, and how its the duty of individuals in society to make corrections with their hands, citing Hadith. Some statements in english here. An explanation of why the sisters started to use batons in self-defense after repeated raids and physical assaults. Ghazi dismisses the accusation of “talibization” as a smear tactic propagated in the western press, especially after 7/7. We also learn that 6500 students are enrolled at the masjid. Concluding segment. More details of how rangers beat woman during the initial raid. Ghazi states that any assault would be “a great mishap.”

Video:

A memorable interview of Martyred Maulana Abul-Rasheed Ghazi with CNN followed by Sir. Aetzaz Ahsan’s interview…

 

 

Link to the file above…

Audio/Video: (Urdu)

Dr. Shahid Masood & Justice (R) Maulana Mufti Taqi Usmani Sahib

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Link to the above file…

Audio/Video (Urdu):

What really happened? by Mufti-é-Azam Pakistan Maulana Rafi Usmani

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Part 1:

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Link to the above file…

Part 2:

Link to the above file…

July 20, 2007

The first video is of women students at the Jamia Hafsa - they talk about a sense of peace and tranquility (sakina, sukoon) and barka, even while the puppet regime’s (la) army was bombing the masjid. And they clearly state that they were never held against their will - nor did they have a “huge amount” of arms. The puppet regime had repeatedly stated that their was a huge amount of arms inside the masjid - this is nothing more than a rehash of the “weapons of mass destruction” nonsense that Busharraf learnt from his master.

The liberals/progressives/moderates etc. have been deliberately asking the wrong question about “why Lal Masjid was allowed to accumulate a huge amount of arms”? They have asked this wrong question to 1) provide an underhanded justification for their support, and lack of outrage over the Lal Masjid massacre, and 2) to continue their Islamophobic campaign, and to provide a pretext for egging on the puppet regime to slaughter even more Islamic groups in the country (maybe even ultimately inviting the US neo-cons to bomb and invade the country).

Fact is that there was no weapons of mass destruction in Iraq, and there were none in Lal Masjid.

Why then was the Lal Masjid attacked, and over a 1000 martyred? The second interview, of a mother of one of the women students tells it like it is: “… by evening the Americans will be given a gift (by Musharraf) and the Americans will give Musharraf a palace of gold…”

Video: (Urdu)

The Last Demand of Maulana Abdul Rasheed Ghazi Shaheed (Aaj TV)

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Download/Listen to the Maulana Abdul Rasheed Ghazi Shaheed’s Speech about their Demands & Objectives

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