Was Muhammad a Pedophile?
An Examination of Muhammadís Relationship with a Nine-Year-Old Girl
For the Western mind, perhaps the most disturbing fact about Islam is that its founder had a sexual relationship with a nine-year-old girl. Because of this, it has become increasingly popular in some circles to refer to the Prophet of Islam as a "pedophile." This is, of course, extremely offensive to Muslims, who view Muhammad as the ideal servant of God and as the greatest example of what a man should strive to be. Nevertheless, Muhammadís relationship with a young girl presents a problem for Muslims, especially for those who want to share their faith with others.
Since much of the following information will come as a shock to those who are unfamiliar with this issue, we must be careful not to jump to hasty conclusions about Muhammad. Pedophilia is one of the most serious charges that can be leveled against a person, so the term "pedophile" should not be used lightly. We must also remember that, if a man has a sexual relationship with a young girl in a culture where such a union is permissible, this doesnít necessarily mean that the man is a "sexual predator," as the term "pedophile" implies. Christians especially should be wary of flippant name-calling. With that said, let us carefully examine Muhammadís relationship with Aisha, recalling the Western principle that a man is innocent until proven guilty.
FIRST MUSLIM DEFENSE: Aisha was older than nine years old.
Faced with the arguments of Western critics, Muslim apologists sometimes piece together information from various accounts in an attempt to deny that Aisha was as young as critics often claim:
The popular misconception as to Aishahís age may be removed here. . . . Isabah, speaking of the Holy Prophetís daughter Fatimah, says that she was about five years older than Aishah. It is a well-established fact that Fatimah was born when the Kaíbah was being rebuilt, i.e., five years before the Call. Aishah was therefore born in the year of the Call or a little before it, and she could not have been less than ten years at the time of her marriage with the Holy Prophet in the tenth year of the Call. . . . And as the period between her marriage and its consummation was not less than five years, because the consummation took place in the second year of the Flight, it follows that she could not have been less than fifteen at that time. The popular account that she was six years at marriage and nine years at the time of consummation is decidedly not correct because it supposes the period between the marriage and its consummation to be only three years, and this is historically wrong.
RESPONSE: The evidence for Muhammadís marriage to the nine-year-old Aisha is too strong to be ignored.
The problem with the selective and carefully edited defense just given (other than the complete lack of references) is that it ignores the numerous accounts we now possess which record Aishaís age when Muhammad consummated his marriage to her. Many of these accounts are from Aisha herself. Indeed, the evidence for Muhammadís marriage to the young Aisha is as strong as the evidence for just about any other fact in Islam. We have copious traditions relating Muhammadís marriage proposal when Aisha was six or seven years old, as well as his consummation of that marriage when she was nine:
Aisha (may Allah be pleased with her) narrated that the Prophet (may the blessing and peace of Allah be upon him) married her when she was six years old, and he consummated her in marriage when she was nine years old. Then she remained with him for nine years (i.e. till his death).
Khadijah died three years before the Prophet (the blessing and peace of Allah be upon him) departed to Madina. He stayed there for two years or so and then he married Aisha when she was a girl of six years of age, and he consummated that marriage when she was nine years old.
Urwa narrated: The Prophet (may the blessing and peace of Allah be upon him) wrote the (marriage contract) with Aisha while she was six years old and consummated his marriage with her while she was nine years.
Aisha (Allah be pleased with her) reported: Allahís Apostle (may peace be upon him) married me when I was six years old, and I was admitted to his house when I was nine years old.
Aisha (Allah be pleased with her) reported that Allahís Apostle (may peace be upon him) married her when she was seven years old, and she was taken to his house as a bride when she was nine, and her dolls were with her; and when he (the Holy Prophet) died she was eighteen years old.
This is just a sample of the early Muslim traditions reporting Muhammadís marriage to the young Aisha, but it is sufficient to show that she certainly wasnít fifteen years old at the time of the consummation, as some Muslims claim.
(For a fuller treatment of the early evidence regarding Muhammadís marriage to the young Aisha,)
In addition to traditions regarding Aishaís age, the Hadith also provides details about how the relationship began and progressed:
Aisha (may Allah be pleased with her) narrated that the Prophet (the blessing and peace of Allah be upon him) said to her: "You have been shown to me twice in my dream. I saw you pictured on a piece of silk and someone said (to me), ĎThis is your wife.í When I uncovered the picture, I saw that it was yours. I said: ĎIf this is from Allah, it will be done.í"
After having this dream about Aisha, Muhammad proceeded to ask her father Abu Bakr for her hand in marriage. Abu Bakr understandably objected at first, but Muhammad was able to persuade him to agree. Aisha was later taken to Muhammadís house:
The Prophet (may the blessing and peace of Allah be upon him) asked Abu Bakr for Aishaís hand in marriage. Abu Bakr said: "But I am your brother." The Prophet (may the blessing and peace of Allah be upon him) said: "You are my brother in Allahís religion and His Book, but she (Aisha) is lawful for me to marry."
Aisha (may Allah be pleased with her) narrated: The Prophet (the blessing and peace of Allah be upon him) married me when I was a girl of six (years). We went to Madina and stayed at the home of Bani-al-Harith bin Khazraj. Then I got ill and my hair fell down. Later on my hair grew (again) and my mother, Umm Ruman, came to me while I was playing in a swing with some of my girl friends. She called me, and I went to her, not knowing what she wanted to do to me. She caught me by the hand and made me stand at the door of the house. I was breathless then, and when my breathing became all right, she took some water and rubbed my face and head with it. Then she took me into the house. There in the house I saw some Ansari women who said: "Best wishes and Allahís Blessing and good luck." Then she entrusted me to them and they prepared me (for the marriage). Unexpectedly Allahís Apostle (the blessing and peace of Allah be upon him) came to me in the forenoon and my mother handed me over to him, and at that time I was a girl of nine years of age.
Aisha (may Allah be pleased with her) narrated: When the Prophet (may the blessing and peace of Allah be upon him) married me, my mother came to me and made me enter the house (of the Prophet) and nothing surprised me but the coming of Allahís Apostle to me in the forenoon.
Once Aisha was a part of Muhammadís household, she became his favorite wife, even after he married several other women. Indeed, Muhammadís other wives had to plead with him for treatment equal to that of Aisha:
The wives of Allahís Apostle (the blessing and peace of Allah be upon him) were in two groups. One group consisted of Aisha, Hafsa, Safiyya and Sauda; and the other group consisted of Umm Salama and the other wives of Allahís Apostle (the blessing and peace of Allah be upon him). The Muslims knew that Allahís Apostle (the blessing and peace of Allah be upon him) loved Aisha, so if any of them had a gift and wished to give it to Allahís Apostle (the blessing and peace of Allah be upon him), he would delay it, till Allahís Apostle (the blessing and peace of Allah be upon him) had come to Aishaís home . . . The group of Umm Salama discussed the matter together and decided that Umm Salama should request Allahís Apostle (the blessing and peace of Allah be upon him) to tell the people to send their gifts to him in whatever wifeís house he was. . . . [Muhammad replied]: "Do not hurt me regarding Aisha, as the Divine Inspiration did not reveal it to me on any of the beds except that of Aisha." . . . Then the group of Umm Salama called Fatimah, the daughter of Allahís Apostle (the blessing and peace of Allah be upon him) and sent her to Allahís Apostle (the blessing and peace of Allah be upon him) to say to him: "Your wives request to treat them and the daughter of Abu Bakr on equal terms."
Thus, Aisha held a place of special favor among Muhammadís wives, which caused a great deal of tension among the women. Since it may be taken as historically certain that Aisha was very young when her marriage to Muhammad was consummated, critics sometimes charge that Muhammadís preference for Aisha reveals his preference for young girls. The Hadith offers a certain amount of support for this view:
When I took the permission of Allahís Apostle (the blessing and peace of Allah be upon him), he asked me whether I had married a matron. He said: "Why hadnít you married a virgin that would play with you, and you would play with her?" I replied: "O Allahís Apostle! My father died and I have young sisters, so I felt it not proper that I should marry a young girl like them who would neither teach them manners nor serve them."
Aisha (may Allah be pleased with her) narrated: I used to play with the dolls in the presence of the Prophet (may the blessing and peace of Allah be upon him), and my girl friends also used to play with me. When Allahís Apostle (may the blessing and peace of Allah be upon him) used to enter (my dwelling place) they used to hide themselves, but the Prophet (may the blessing and peace of Allah be upon him) would call them to join and play with me.
Nevertheless, it must be noted that, if Muhammad had truly been obsessed with young girls, he could have taken many others as his wives. Muhammad eventually held complete power in Medina and later in Mecca, yet he didnít build himself a harem of young girls. Since there isnít enough evidence to support the charge that Muhammad had a perverted obsession with prepubescent girls, critics should be careful when making such a claim.
To sum up, the evidence makes it abundantly clear (1) that Muhammad had sexual intercourse with Aisha when she was very young, (2) that this relationship was pursued by Muhammad after he dreamed about her, and (3) that she was his favorite wife. With so much historical data reporting the age of Aisha, it should be obvious that Muslims who deny Muhammadís relationship with her only do so out of embarrassment.
SECOND MUSLIM DEFENSE: Morality is relative to oneís culture.
Another method of defending Muhammadís marriage to Aisha is the Muslim appeal to moral relativism. According to this view, since different cultures have different standards of morality, it is wrong to criticize the standards of others based on oneís own ethical system. Consider the following responses by Maqsood Jafri and Abdur Rahman Squires:
The Arabs practiced polygamy. In the wake of custom the Prophet Muhammad married some ladies. Hazrat Khadijah was fifteen years older [than] him at the time of marriage. Most of them were his age sake. In his fifties he married Hazrat Aiysha, the daughter of Hazrat Abu Bakr when she was just bloomed to youth. Hinting this marriage some of the orientalists charge Prophet Muhammad as a "pedophile". It was not only the Prophet Muhammad who had married a young girl [but] even the father of Hazrat Aiysha, Hazrat Abu Bakr had also married a young girl in his sixties. It was . . . part of the prevalent Arab culture and custom. Hence not to be taken seriously.
The large majority of Islamic jurists say that the earliest time which a marriage can be consummated is at the onset of sexual maturity (bulugh), meaning puberty. Since this was the norm of all Semitic cultures and it still is the norm of many cultures todayóit is certainly not something that Islam invented.
Thus, since the practice of marrying young girls was "part of the prevalent Arab culture and custom," it is "not to be taken seriously" as a criticism of Islam.
RESPONSE: Islam is utterly inconsistent with moral relativism.
This defense is truly amazing, for, when defending Muhammadís moral perfection, Muslims often maintain that Muhammad condemned the Arab culture for the prevalent immorality:
After spending his life in such chaste, pure and civilized manner, there comes a revolution in [Muhammadís] being. He wearies of the darkness and ignorance, corruption, immorality, idolatry, and disorder which surround him on all sides. . . . He wants to get hold of that power with which he might bring about the downfall of the corrupt and disorderly world and lay the foundations of a new and better one. . . . He wanted to change the whole structure of society which had been handed down to them from time immemorial.
Muslims are quick to point out immorality around the world, especially in the West. It seems, then, that they are suggesting a very inconsistent message. When confronted with an immoral practice in another culture, Muslims cry out in one accord, "We condemn these practices, for they are against the eternal, perfect, and unalterable Law of God!" Yet, whenever the moral character of Muhammad is being scrutinized, Muslims suddenly say, "Donít judge Muhammad! You should remember that he was from a different culture! Marrying young girls was common in Arabia, and it still is, thanks to Muhammadís precedent. Different people have different moral standards, so no one should worry about Muhammadís sexual relationship with a nine-year-old girl."
This convenient switch from moral absolutism to moral relativism is logically unacceptable. If it is wrong to judge the practices of another culture, then both Muhammad and the Qurían were wrong for condemning immoral practices in Arabia. But if condemning immoral practices is acceptable, then Muslim apologists need a better response to criticisms of Muhammadís relationship with Aisha.
THIRD MUSLIM DEFENSE: Muhammadís marriage to Aisha was part of Godís plan.
Muslim apologists have developed another answer to Muhammadís critics, namely, that Muhammadís marriage to Aisha was part of Godís divine plan (i.e. God had an important reason for it):
It should be borne in mind that, like all acts of the Holy Prophet (may peace be upon him), even this marriage had a Divine purpose behind it. Hazrat Aisha was a precocious girl and was developing both in mind and body with rapidity peculiar to such rare personalities. She was admitted to the house of the Holy Prophet (may peace be upon him) just at the threshold of her puberty, the most impressionable and formative period of her life. It was the Holy Prophet (may peace be upon him) who nurtured her sensibilities and directed the growth of her faculties to the most fruitful channel and thus she was made to play an eminent role in the history of Islam. Moreover, she was the only virgin lady to enter the House of the Holy Prophet (may peace be upon him) and was thus very competent to share the feelings of other ladies of younger age who had numerous questions to ask from the Holy Prophet (may peace be upon him) with regard to sexual ethics and morality. These ladies felt shy of asking them through the elderly wives of the Holy Prophet (may peace be upon him) out of modesty. They could speak out their minds comparatively more freely to Aisha who was more or less of their own age group.
Puberty is a biological sign which shows that a woman is capable of bearing children. Can anyone logically deny this? Part of the wisdom behind the Prophet Muhammadís marriage to Aishah just after she reached puberty is to firmly establish this as a point of Islamic Law, even though it was already a cultural norm in all Semitic societies (including the one Jesus grew up in).
Here Muslim apologists argue that Muhammad married Aisha for a divine purpose. Young girls who had questions about sex needed someone to talk to, and who better for this task than the young wife of the Prophet? Further, Muhammad wanted to establish puberty as an appropriate age for marriage, so he decided to demonstrate this rule by marrying Aisha.
RESPONSE: Muslims have failed to offer a sufficient reason for God to ordain the marriage.
There are numerous problems with this defense. First, such a response could be used to justify nearly any behavior. Consider a husband on trial for beating his wife. When he takes the stand, he explains, "Your Honor, many women are victims of spousal abuse, and they need someone to talk to. Out of the kindness of my heart, I decided to beat my wife, so that she would be able to comfort other women whose husbands beat them." Such an explanation would never be accepted (except, perhaps, in countries under Islamic rule, where the Qurían guarantees a husbandís right to beat his wife). Besides, if Muhammad had outlawed sex with children instead of becoming a willing participant, little girls wouldnít have to worry about sex, and they wouldnít need to question Aisha.
Second, it isnít necessary for a lawgiver to institute laws by performing actions that create a precedent. In other words, Muhammad didnít need to marry a young girl in order establish a law about marrying girls who had reached puberty.Muhammad, as Islamís lawgiver, could have simply issued a decree. For instance, Muhammad allowed husbands to beat their wives. Was it necessary for Muhammad to beat his wives in order to establish this as a law? Certainly not. Similarly, when an American lawmaker says that killing someone in self-defense is acceptable, no one argues that the lawmaker must go out and kill someone in self-defense if his law is to stand. Hence, the argument that Muhammad needed to marry a young girl to establish puberty as the appropriate age for marriage completely fails.
Third, the Muslim claim that Aisha was a "precocious child" strains the evidence. Aisha herself reports that, when she was taken to Muhammadís house, she was playing on a swing with her friends. She was also still playing with dolls. Based on the evidence, Aisha sounds like a normal little girl, not like a young adult. Besides, Muhammad didnít marry her because she was precocious; he married her because he was dreaming about her.
Fourth, it is unlikely that God was using Muhammadís relationship with Aisha to establish puberty as the appropriate age for marriage, since the Qurían itself seems to allow marriage to prepubescent girls. According to Surah 65:4, a man must wait three months to divorce a wife who hasnít yet reached menses. If Islam allows a man to divorce a girl who isnít old enough to have her period, it follows that Islam also allows a man to marry a girl who hasnít yet reached menses. And if the Qurían allows marriage to prepubescent girls, then Muhammadís marriage to Aisha would in no way rule out such a practice. (In the spirit of interpretive charity, Iím open to alternative interpretations of the Qurían here. That is, Iím willing to give Muslims the benefit of the doubt if they offer another reasonable view of this passage. Based solely on 65:4, I would say that several interpretations of the text are possible. However, if we consider early Muslim commentaries on the verse, the understanding I give above appears strongest. To read these commentaries, click here.)
Fifth, Muslims search for reasons to justify Muhammadís relationship with Aisha because they are convinced that everything Muhammad did had a divine purpose behind it. When critics point out Muhammadís numerous murders and assassinations, Muslims claim that these violent acts were just. When critics note the extent of Muhammadís polygamy, or his participation in the slave-trade, or his countless robberies, Muslims provide answers based on the view that Muhammad was an outstanding moral example. Similarly, when Muslims are confronted with the evidence for Muhammadís sexual encounters with Aisha, they assume that there must have been a reason for it. They then invent reasons for Muhammadís behavior (i.e. the other little girls needed someone to talk to about sex), and they offer these reasons as a defense of Muhammadís morality. However, non-Muslims do not share this confidence in Muhammadís moral perfection. Indeed, when non-Muslims hear about Muhammadís violence, his greed, his polygamy, and his support of spousal abuse, we arenít as quick to say "He must have had a reason" as Muslims seem to be. Because of this, Muslim justifications for Muhammadís marriage to Aisha sound hollow when presented as a logical defense of his actions.
Finally, Muslim explanations for Muhammadís behavior fail to take into account the dangers that accompany sex at a young age. Many Muslims claim that, as soon as a young girl gets her first period, she is ready to bear children. This "old enough to bleed, old enough to breed" mentality, aside from being disgusting, is completely false. A nine-year-old girl isnít ready for sex or children, even if she reaches menses earlier than other little girls. Children that young are still growing; when they become pregnant, their bodies divert nutritional resources to the developing fetus, depriving the growing girls of much-needed vitamins and minerals. Further, complications often result from adolescent pregnancies, because the bodies of the young girls simply arenít ready to give birth.
The West has discerned the dangers posed by adolescent pregnancies. Muslim apologists often claim that marriage to young girls was common in biblical times. This may be correct, but it is because these marriages were part of the culture, not because God endorsed them. Whereas many Christian countries have recognized the potential harms brought on by pregnancies among adolescent girls and have raised the legal age for marriage, Muslim countries are often kept from such advancements because of Muhammad. This is very interesting, for Muslims often claim that Muhammad was scientifically enlightened and that the Qurían is a scientific masterpiece. In reality, Muhammadís marriage to Aisha is injuring young girls across the Middle East and North Africa. The dangers have even been noted by the United Nations, which issued the following report in an attempt to curb the practices supported by Islam:
Traditional cultural practices reflect values and beliefs held by members of a community for periods often spanning generations. Every social grouping in the world has specific traditional cultural practices and beliefs, some of which are beneficial to all members, while others are harmful to a specific group, such as women. These harmful traditional practices include female genital mutilation (FGM); forced feeding of women; early marriage; the various taboos or practices which prevent women from controlling their own fertility; nutritional taboos and traditional birth practices; son preference and its implications for the status of the girl child; female infanticide; early pregnancy; and dowry price. Despite their harmful nature and their violation of international human rights laws, such practices persist because they are not questioned and take on an aura of morality in the eyes of those practicing them.
Child marriage robs a girl of her childhood-time necessary to develop physically, emotionally and psychologically. In fact, early marriage inflicts great emotional stress as the young woman is removed from her parentsí home to that of her husband and in-laws. Her husband, who will invariably be many years her senior, will have little in common with a young teenager. It is with this strange man that she has to develop an intimate emotional and physical relationship. She is obliged to have intercourse, although physically she might not be fully developed.
Health complications that result from early marriage in the Middle East and North Africa, for example, include the risk of operative delivery, low weight and malnutrition resulting from frequent pregnancies and lactation in the period of life when the young mothers are themselves still growing.
Early pregnancy can have harmful consequences for both young mothers and their babies. According to UNICEF, no girl should become pregnant before the age of 18 because she is not yet physically ready to bear children. Babies of mothers younger than 18 tend to be born premature and have low body weight; such babies are more likely to die in the first year of life. The risk to the young motherís own health is also greater. Poor health is common among indigent pregnant and lactating women.
In many parts of the developing world, especially in rural areas, girls marry shortly after puberty and are expected to start having children immediately. Although the situation has improved since the early 1980ís, in many areas the majority of girls under 20 years of age are already married and having children. Although many countries have raised the legal age for marriage, this has had little impact on traditional societies where marriage and child-bearing confer "status" on a woman.
An additional health risk to young mothers is obstructed labor, which occurs when the babyís head is too big for the orifice of the mother. This provokes vesicovaginal fistulas, especially when an untrained traditional birth attendant forces the babyís head out unduly.
Contrary to Muslim claims, a nine-year-old girl just isnít ready for sexual intercourse or for its possible ramifications (i.e. pregnancy, giving birth, breast-feeding, and raising a child). It is unnecessarily dangerous, for a much safer relationship could be crafted if the marriage were to take place several years later, when the girl reaches her late teens. Muslims may respond to this by arguing, "But Aisha never became pregnant, so none of this matters." Yet it does matter. Every year, countless young girls, still playing with dolls, are taken to live with much older husbands. If these husbands were to be challenged, they wouldnít respond by saying, "But itís part of Arabic culture"; instead, they would reply, "It canít be wrong, because Muhammad did it." In other words, even if we grant the bizarre claim that Aisha was somehow ready for sex and marriage, most nine-year-old girls arenít ready for sex and marriage. Yet the practice of marrying children continues to this day in many Muslim countries, largely because Muslims hold up Muhammad as their highest role model.
FOURTH MUSLIM DEFENSE: The average lifespan in Muhammadís day was so low that people had to marry young.
Osama Abdallah argues that Muhammadís marriage to Aisha was understandable because people in Muhammadís day needed to marry early:
Life 1400 years ago was very rough in the too hot desert. From my personal knowledge, the average life span back then was 50 years. People used to die from all kinds of diseases. Both parents of Prophet Muhammad (peace be upon him) for instance, died natural deaths before he even knew them.
On this view, since people could die at any time in the "hot desert," they would get married at a very early age to make sure they had as many years together as possible.
RESPONSE: Muhammad was already more than fifty years old when he consummated his marriage to Aisha, so there was no need for him to marry such a young girl.
Abdallahís claim might make sense if Muhammad had been nine or ten years old when he married Aisha. But the Prophet of Islam was already well advanced in years. He was far closer to death than any young woman he might marry, so why not marry a young woman instead of a young girl? Why not marry a fully developed twenty-year-old instead of a little girl playing on a swing? By marrying Aisha when she was so young, Muhammad was, in effect, condemning her to a life of widowhood, for the Qurían prohibited the marrying of Muhammadís widows (33:53). Beyond all this, Abdallahís argument ignores the facts. Muhammad didnít marry Aisha because the average life span was fifty years old; instead, he married her because (1) he had been dreaming about her, and (2) he had the power to persuade Abu Bakr to give him his daughter in marriage.
FIFTH MUSLIM DEFENSE: Other people have done it tooóeven Christians!
Abdallah also employs an "everybodyís doing it, so itís okay" defense:
Not only was it a custom in the Arab society to Engage/Marry a young girl, it was also common in the Jewish society. The case of Mary the mother of Jesus comes to mind. In non biblical sources she was between 11-14 years old when she conceived Jesus. Mary had already been "BETROTHED" to Joseph before conceiving Jesus. Joseph was a much older man. Therefore Mary was younger than 11-14 years of age when she was "BETHROED" to Joseph. We Muslims would never call Joseph a Child Molester, nor would we refer to the "Holy Ghost" of the Bible, that "Impregnated" Mary as a "Rapist" or "Adulterer.".
RESPONSE: Besides committing the "tu quoque" fallacy, this defense misses the point of the criticism against Muhammad.
Tu quoque is a type of fallacy that attempts to ignore a criticism because of some hypocrisy found in the critic. For instance, suppose Iím a thief. One day, I catch someone stealing my car, and I say, "Stop, Thief!" If the person stealing my car turns to me and says, "But youíre a thief too, so itís not wrong for me to steal," he will be committing the tu quoque fallacy.
Muslims rely heavily on the tu quoque. When people criticize Islam for terrorism, itís common to hear Muslims say, "But Americans are killing Arabs!" as if this were a meaningful response to the charge. Likewise, when someone says, "Look at all the people Muhammad killed," Muslims respond by saying, "But people were killed in the Bible too."
To say that Joseph married a young girl in the Bible does nothing to address the problem of Muhammadís marriage to Aisha. At best, such a defense would only show that Christians are being inconsistent. But in reality, the Muslim defense doesnít even show this, since their comparison fails for several reasons.
First, there is no real historical data reporting the age of Mary when she married Joseph. True, given the custom of the time, she was probably fairly young, perhaps as young as twelve or thirteen. But since we have no historical references to her age, we canít rule out the possibility that Mary was twenty years old. The point here is this: people criticize Muhammadís marriage to Aisha based on what we know (i.e. that Aisha was nine years old), whereas Muslims reply based on what we donít know (i.e. the age of Mary).
Second, we must not forget that thirteen years old is very different from nine years old. Nine-year-old girls typically havenít reached menses. In a best case scenario, a girl that young may have entered the beginning stages of puberty. A thirteen-year-old girl, on the other hand, may be coming to the end of puberty. Thus, even if we grant a young age for Mary, there would still be a world of difference between her and Aisha.
Third, Muslim apologists seem to miss the fact that Joseph is not the standard of morality in Christianity. When critics point to the age of Aisha, they are arguing something like this: "Youíre trying to tell me that Muhammad was the greatest moral example of all time and that I should believe everything he says? I canít believe that a person who would have sex with a little girl was the greatest man ever." More simply, Muhammad is foundational to Islam. If there is a problem with Muhammad, there is a problem with Islam. If Muhammad was immoral, then it becomes difficult to take his teachings seriously. Thus, it makes no sense for a Muslim to say, "Well, Joseph married a young girl too." Joseph isnít foundational to Christianity. If an ancient text were found tomorrow, and this ancient text proved that Joseph was a thief and a murderer, this wouldnít affect Christianity at all, because Christians donít consider him to be a prophet, or a bringer of revelation, or even an important figure in Christianity. Thus, if Muslims want to show that Christians are being inconsistent, they need to show that Jesus, or Peter, or Paul, or someone central to Christianity, did the things that Muhammad did. Fortunately, Jesus was sinless, and the apostles lived exemplary lives once they had committed themselves to Jesus.
The internet is filled with examples of Muslims responses of this sort. Muslim websites constantly note that young girls are married in various countries and that these young girls sometimes give birth. No one doubts this. The problem is that this has nothing to do with whether or not marriage to a nine-year-old girl is morally acceptable for a mighty prophet. The fact that Muslims are forced to resort to an "everyoneís doing it" defense shows that they have run out of responses.
ASSESSMENT: While the evidence isnít enough to condemn Muhammad as a "pedophile," his sexual relationship with Aisha is unacceptable.
Muhammad has been accused of pedophilia in numerous writings, sermons, and conversations. We have seen that the earliest Muslim traditions offer support for this view. However, the evidence sustaining the charge of pedophilia is perhaps too limited to warrant such a harsh conclusion. We know that Muhammad had a sexual relationship with a young girl, and that this was reprehensible. Yet we must take cultural differences into consideration in formulating an accurate appraisal of a personís character. In Muhammadís society, sexual intercourse was acceptable when a girl reached menses, and Muhammad may have waited until Aisha had reached this age. (Note: Thereís no good historical evidence that Muhammad waited for Aisha to reach menses. However, I think itís important to be generous in our interpretations as much as possible, so Iím willing to grant, for the sake of argument, that Aisha had reached puberty.)
Similarly, we donít have enough information to call Muhammad a "pervert." While Muhammadís sexual acts may seem startling, we donít know enough about the nature of these acts to condemn him as a sexual deviant or a predator.
Nevertheless, Muslims are too hasty in dismissing Muhammadís relationship with Aisha. We canít simply ignore a prophetís marriage to a nine-year-old girl. Muslims view Muhammad as the highest example of a moral life, but his marriage to Aisha conflicts with that view. If they want to put Muhammad forward as the standard of morality, Muslims need to come to terms with the many questionable things Muhammad did, as well as the awful impact of these actions.
There is a simple, but highly explicit, way to evaluate the importance of Muhammadís marriage to Aisha. We must begin by trying to get a mental picture of a morally perfect man. For Muslims, this will include all the things they have been taught about Muhammad. According to their picture, he is kind, generous, patient, humble, and trustworthy. He protects orphans and widows, endures persecution, helps the needy, and promotes justice. He prays faithfully, fasts regularly, and obeys God in everything. He is loyal to his friends and patient with his enemies. He never gives in when tempted with evil. Now we must picture that same man in a room with an innocent little girl. He takes away her doll, climbs on top of her, and puts his penis inside her. She doesnít know what is happening because she is too young to know much about sex. Frightened and confused, she cries because of the pain and bleeds on her bed, but she tries to remain quiet out of respect for her new husband, who, in return, endangers her life.
If a person is able to keep the same vision of moral perfection throughout that description, he may have the faith necessary to be a Muslim. But if his vision of the perfect man is at odds with what Muhammad did on numerous occasions, he will need to look elsewhere for an ideal human being.
 Maulana Muhammad Ali, Muhammad the Prophet (St. Lambert: Payette and Sims, 1993), pp. 183-184.
 Sahih Al-Bukhari, Dr. Muhammad Matraji, tr. (New Delhi: Islamic Book Service, 2002), Number 5133. See also 5134.
 Ibid., Number 3896.
 Ibid., Number 5158.
 Sahih Muslim, Abdul Hamid Siddiqi, tr., Number 3310.
 Ibid, Number 3311.
 Sahih Al-Bukhari, Number 3895. See also Number 5078.
 Ibid., Number 5081.
 Ibid., Number 3894.
 Ibid., Number 5160.
 The Qurían commands husbands to treat their wives equally (4:3), a command that Muhammad clearly violated. Of course, the same verse also forbids husbands to marry more than four women, but Muhammad received a revelation granting him immunity from this law (33:50).
 Ibid., Number 2581.
 Ibid., Number 2967.
 Ibid., Number 6130.
 Professor Maqsood Jafri,
 Abdur Rahman Squires,
 Abul Aíla Mawdudi, Towards Understanding Islam (Islamic Circle of North America, 1986), pp. 53, 56.
 Sahih Muslim, Note 1860 (p. 716).
 Squires, "The Young Marriage of Aishah."
 According to the Quran, "Men are the maintainers of women because Allah has made some of them to excel others and because they spend out of their property; the good women are therefore obedient, guarding the unseen as Allah has guarded; and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places and beat them; then if they obey you, do not seek a way against them; surely Allah is High, Great" (v. 4:34, M.H. Shakir Translation).
 Office of the High Commissioner for Human rights, Fact Sheet No. 23, "Harmful Traditional Practices Affecting the Health of Women and Children." (Online source) The actual report is much longer than the selections quoted here.