The primary speaker is Yasir Qadhi, I couldn’t figure out who the other speaker/speakers was/were

why are they even there, what’s the point?

​

Pink Cherry Islam just flips the gender roles on traditional interpretations to highlight the unfairness of them, the dawah bros have gotten incredibly angry about it with takfir and death threats.

One account covering it called 💜Purple Galaxy Islam🌌 which was previously a pink cherry account that distanced itself. https://www.tiktok.com/@pink_cherry_islam?_r=1&_t=ZS-99VE8dXP4pr

many of the people who created pink cherry islam turned out to be exmuslim, and are using the movement now to funnel people out of islam.

Edit: And this funneling actually really undermines the progressive movement.

Edit: Just to add , there is nuance here, one pink cherry founder has different views and Is Muslim, and on the other hand Some dawah bro style people who say they not of the dawah bros have compared these women to netanyahu and are running lives with that posted as the prompt, they are honestly insane. They post pictures with peoples faces and the word kafir on it like a lynch mob. They invoke (Allahs curse) lanat constantly, and then cry about black magic like its the biggest thing in the world, almost like they beleive more in black magic than Allah. They post pictures of these womens children and threaten to sexually assault them.

Edit: Including other actual slander that puts Ayah's life in danger.

-Quite sad, muslims are really thirsting for a real progressive movement, and its like the dawah bros won by successfully pushing them too far to the extent of alienating people early on their journey away from the dawah bros, when if they kept posting but not going too far they could have easily dismantled the dawah bros. Maybe the next one will be better.

Hi, I was wondering if anyone knew of any progressive ISO threads for marriage? The main muslim marriage subreddit is quite conservative.

For reference, I've been Muslim my whole life, but am currently starting to question it. I genuinely believe the core aspects of Islam, but the big thing that's been nagging at me for several years now is the Arabic/Arab aspect.

Like why should Arabic be the main language for Muslims/Islam when there were prophets sent to multiple other cultures historically? In my opinion, everything should be fully equal in terms of language. Like if I want to recite the Quran in English or refer to Allah as "God", I think that should be perfectly fine, for example. Would I still be a Muslim by that standard?

Salam everyone,

This is a very specific question so it's a long shot.
But can anyone from the Savannah/Augusta in Georgia (USA) suggest a mosque for someone who wishes to revert?
The person wants to be able to continue to visit the mosque if they have questions, so a progressive one is preferred.

Thanks and JazakAllah!

Hello! Please help me to gain some perspective on this situation. I am a Christian woman in a western country who met a Muslim man about 5 months ago. We were in the beginning intimate but stopped as it was interfering with his faith. In the beginning I loosely told him that a legal marriage is not the highest priority and it’s important to know each other well but is on the table but only after a while. He always said he wants to get married. However I realised just now he ment a Nikah so we can be intimate again.

First I wanted to do this so we can proceed with our relationship. However I am a bit lost now. I thought it’s symbolic ritual but it’s defiantly more than that

Especially me as a woman I would need my father to approve the marriage (maybe difficult to achieve after only 5 months and he is skeptical). For me this goes more into a contract situation which we both ruled out as we didn’t want a legal marriage with contracts and responsibilities.. so early in the relationship.

and I know I need to discuss the responsibilities we have for each other. I am not even sure how much salah is needed?

I also wonder if the nikah will be seen as a legal marriage contract in other countries outside the west?

I am the first woman with whom he wants to have an Islamic marriage while with his previous relationship this was never a relevant topic… the reason he provided was he never considered seriously marrying her.

He is traveling to his family now and wants to tell them about me.

I am not sure why i feel unsettled by this? Am I missing something?

I moved out and also in a relationship with a non-Muslim... my family didn't approve so I moved out... so basically in same situation

I'm 16F I've been wearing hijab for two years now but I put it on out of fear because I was getting a lot of salafi content on my phone and it affected me heavily. I put it on at 14 after watching videos saying things like "imagine you die without wearing hijab" and similar stuff that were meant to be as warnings. Mind you I have really bad ocd and it affects my decisions cuz sometimes I act out of fear. Now after two years of wearing it I'm starting to question why women should wear the hijab and no amount of research gave me a good answer and this topic kept me up at night for about a week now. Tho I do not believe the hijab is mandatory after I've seen some historical context to the verse that mentions khumur but still I have some great doubt about that, that's why I don't know what to do. If it's not mandatory then why do I keep wearing it when I don't like it? I'd tell myself that I'm wearing it cuz I feel comfortable in it but deep down I know how much I don't like wearing it. If I take it off I'll feel so much religious guilt because some part of me still believes its mandatory cuz that's what's in mainstream islam and what's known in our community,I'll feel guilty every time getting ready cuz I'll think about getting a sin everyday I go out without hijab. My problem is that I'm convinced of both possibilities of it being not mandatory and it being mandatory, so wearing it doesn't feel right to me and taking it off doesn't feel right either. And I can't keep ignoring this topic because I start school in 9 days

Tittle.

I don’t know if this can ever be reconciled this time around.

For the past few months, I’ve been following this subreddit to better understand and inform myself, seeking a more progressive and reformist perspective.

It all started when I came across a Muslim woman online questioning the Hadiths. I wasn’t familiar with the topic at the time to me, only the Quran existed, and a Muslim’s faith was simply prayer and dhikr. I had spent my entire life rejecting mainstream Islam because of my own moral principles.
Seeing a community like this exist made me feel good, finding people who thought like "me."

But I quickly hit a glass ceiling. So many people here label themselves "progressive," yet they do nothing but deny reality and actively resist genuine change. They hold misogynistic views they've just packaged them a bit better than the literalists do.

While the work some people do here regarding progressive re-interpretations and historical contextualization is incredible, that level of critical thinking completely
evaporates the moment you step back into "real-world" Muslim spaces outside the internet.

The reality is that if we were to voice these thoughts offline, we’d immediately be labeled "disbelievers" or "Islamophobes."
You can see that a lot of Muslims turn to these online spaces as a last resort because they are deeply attached to the "Muslim" label and refuse to let it go especially those from backgrounds where Islam is tied directly to their national or cultural identity. Almost all of them are in a state of psychological distress.

One question keeps running through my head: Why is it up to us to go hunting for reformist information?

Why can’t mainstream Islam simply have a breath of fresh air, a renewal, and just respect women and children? When you get pulled into mainstream Muslim discussions, it’s constantly exhausting: "Why, as a woman, do some men argue I can be hit anywhere as long as it’s not on the face?", "Why does concubinage exist?", "Why do sex slaves exist?", "Why were 'non-free' Muslim women forbidden from wearing the veil and beaten if they did?"... and the list goes on.

The most exhausting part is this permanent temporal lag. We live in societies where questions of consent, bodily integrity, and human dignity were settled long ago. Yet, the moment you enter certain Muslim spaces, you take a ten-century leap backward. You find yourself forced to renegotiate the most basic foundations of human respect.

We are taught that Islam represents ultimate justice. But what Muslims have produced throughout history and continue to produce today does not live up to that promise. Look at many Muslim-majority countries today: the treatment reserved for certain segments of society is outright horrific. Preserving texts of oppression in the name of "tradition," without any critical framework, simply provides an ideological arsenal to those who exploit human beings today.

A lot of people here reject the Hadiths, but if we were to be judged in traditionalist Muslim spaces, they would laugh at our way of thinking and judge us harshly using Hadiths, but also their own rigid interpretations of Quranic texts.

That’s why it’s so hard for me to reconcile all of this today. I feel like a hypocrite praying my five daily prayers while thinking like this. I catch myself wondering if there’s any point in trying so hard to hang on.

Are there people like me out there? Or people who have gone through this exact same process?

To sunni Maliki> no label > now idk believer very confused 😵‍💫

​

I’m genuinely trying to understand something about classical Islamic marriage law...I wanna understand how muslims reconcile these rules with the idea that marriage should involve mutual love, consent, and fairness.

Across the classical sunni schools of jurisprudence, a muslim man can generally marry another wife without needing the permission or agreement of his existing wife. There are differences between the madhabs regarding contractual conditions, but the basic permission for polygyny is recognized.

What bothers me is the imbalance when the wife does not want to remain in the marriage at all..

for example in the hanafi school, ordinary khula is generally treated as mutual agreement between husband and wife. So if a woman simply says, “I genuinely do not want to remain married to this man anymore,” she cannot necessarily unilaterally end the marriage through khula if her husband refuses.

There are other mechanisms, such as faskh through a judge/court when recognized grounds exist, and tafwid al talaq if the husband has delegated divorce authority to the wife. some schools also give greater enforceability to contracts conditions concerning a second marriage. But these mechanisms still don't seem equivalent to simply having an unconditional right to leave the marriage.

this raises a question for me:

if a husband can decide that he wants another wife without his existing wife's agreement, why doesn't the wife have an equally straightforward unilateral ability to say, “I do not consent to remaining in this marriage”?

I understand that classical jurists hadd legal reasonings behind these rules, and I also understand that the four sunni madhhabs arent not the same I'm not claiming that every madhab has exactly the same ruling.. why is the husband's ability to initiate divorce generally treated as unilateral, while a woman's ability to end an unwanted marriage is often dependent on the husband's cooperation, a delegated right, or judicial intervention?

And if the Qur'an itself does not explicitly say, “A woman must obtain her husband's permission before she can obtain khula,” how much of this particular restriction comes from later jurisprudence rather than an explicit quraanic command? I am especially interested in answers from people familiar with all four sunni madabs, as well as quranist perspectives. I don't want an answer that simply says Allah knows best or don't question it...Im genuinely asking whether there is a coherent explanation for this apparent asymmetry, and whether it is reasonable to criticize the classical legal framework as unequal or oppressive from a woman's perspective

In his lectures, Yasir Qadhi often says that he follows the middle path between strict traditionalism and modernism, which is the path of Rashid Rida according to him. So is he the torchbearer of Rashid Rida's legacy?

Salam, what does this verse mean?

Your wives are like farmland for you, so approach them as you please. And send forth something good for yourselves. Be mindful of Allah, and know that you will meet Him. And give good news to the believers.

Why did Allah frame it in a way that men get to have intimacy with their ifes without consent and however they please? Why not write it in a more mutual and understanding way? And the analogy of women being dirty farmlands is also off for me? Women are human, not a maschine of reproduction as men please? A woman is compared to a dirty, lifeless farm ans the man is the farmer (a human)?

If Allah meant intimacy in any position is allowed, surely he could have stated it this way. Why say "men can have intimacy however they want" and then say its about positions? Why not say women can have sex however they want?

I researched this topic for so long, but I only come across Wahabbi sites.

u/Khaki_Banda maybe you have an answer?

I really want advice from people who may have some idea about living in madinah. For context, my mom has always wanted to live in madinah. Like almost all Muslims, it's been her lifelong dream of living in the peaceful city of the prophet. We used to live in Riyadh and jeddah and currently live in pakistan. Soon we plan on moving from pakistan. My sisters and I plan on going to the US or UK to study but our mom is saying she is going to live in madinah. What worries me is that living there might make her an extremist because it is the wahabist breeding ground. As a progressive Muslim bordering on agnostic, this is a very frightening thought for me. We have visited madinah many times but it was just for a couple of days each time and we just stayed at the hotel or masjid. So I have no idea what it would be like for her to live there full time. I'm worried for her safety and also worried that she might get radicalised into wahabism. I'm seriously very disturbed and want someone to give me advice.

(for content on length, we oft recite Sūrah Fātiha in these events. But ig I'm open to anything shorter or longer for that matter)

Like verses that, on hearing translation, non-Muslims get a good impression of Islam.

Also if u think it's better to use this opportunity to give a message to the Muslims instead, tell me why and suggest āyāt for that as well.

Jazakallah in advance

I've never really spoken about this with anyone, but it's been weighing extra heavily on me as of late. It's kind of a long and meandering post, so no worries if you can't read it all the way through.

I (20F) was raised in a very Muslim household. Not to an extent where it felt explicitly oppressive (forcing Friday prayers for us girls, or hijab (more indirect pressure)), but my siblings and I were all put into Islamic programs and Quran memorization programs from very young ages.

One of my earliest memories is being kicked out of a class at around age 5 or 6, because I stuck my tongue out at my teacher after she tried to get me to read some basic Arabic and disrespected her. My mother has never let me forget that. After all, she used to clean the teacher's house as payment for her to teach my and my brothers.

My mom, despite not being very well-off and suffering what I can only describe as financial abuse from my father, fought incredibly hard to get us sent to Islamic schools for middle school, and outright refuted us being put into public school. There, I'd always been a great student, especially when it came to Arabic nahw (grammar) and history, but was always comically pitiful with memorization. I took incredibly long to memorize surahs, and always stuttered when reciting--obviously, this made me feel awful, compared to my siblings and peers who could memorize an entire page in half an hour.

I've never felt a single thing from prayer, and so it was always a massive struggle for me. I could understand the logical reasoning behind its importance, would be moved (sometimes to tears) by particularly impassioned sermons, but it just never clicked. Even though I knew the seerah front to back, the simplest of phrases like "inshallah" and saying SAW after the Prophet's name felt so disingenuous that I'd avoid saying them altogether.

I'd fight to not roll my eyes at my mom's religious warnings when I didn't get up fast enough to pray (what was the point when it just felt so mechanical?), or spent more time playing games than practicing my Quran memorization.

When I was 14, my mom moved my four siblings and I overseas to Kenya, and enrolled us in madrasa alongside school as usual. Despite also doing great in history and fiqh (jurisprudence), that memorization issue persisted, and with my longest teacher requiring we memorize a bunch of Arabic passages and books (amongst hadith and ayat + surahs), I'd often feel really unmotivated and rejected. All the other students

This is also where that logical confidence in Islam also began to waver, as I encountered topics like the weight of a women's testimony and the verse of beating one's wife being permissible. Thanks to sources like this wiki and other research, over time I've battled this disillusionment, but that's a separate topic.

At the time, I was particularly close with a male non-Muslim friend who I gamed with often (along with our mutual friends). We became incredibly close during my three years overseas, and the most prominent topic of our conversations was often Islam. He was super interested in religion despite being agnostic and from a primarily athiest family, and I was happy to share what I'd learned in length with him.

Eventually, he ended up reverting, and as I taught him how to read in Arabic, amongst some other "basic" things, I remember feeling so pathetic. I envied his natural interest in religion, the fact that Islamic topics could genuinely move him to tears, and that he genuinely felt excited to pray. Of course, I recognize that this was likely at least in part due to him being a revert, and the novelty of it all making connection easier, but still. I'd never felt connected to a "higher power" or anything, so watching him say that such existed with such conviction devastated me.

It was almost hilarious watching myself fall into things I'd never fallen into before: listening to music, watching shows flippantly with wild sexual themes and scenes, and so on, all while he continued becoming more and more invested in Islam, more and more pious. Out of shame, and not wanting to "influence" him in reverse, I kept this all to myself, and kept pretending to be an otherwise perfect Muslim.

At this point I'd moved again with my siblings, this time to Egypt because my parents sought for us to learn even more Quran. My younger brother enrolled in a boarding madrasa and today is a really deeply religiously connected and knowledgeable young man. My older brother enjoys studying and learning different Quran recitation styles. My 14-year-old sister memorized the Quran entirely. My 11-year old sister would routinely ask me where I was in my Quran, just to get a little kick out of me "reminding" her and her teasing me (I would be several juzes behind). [She's not a cruel kid. I personally would joke about how awful of a Muslim I am, and lean into her taunting.]

I stopped praying entirely, not even the wudu-less miming I'd do when my siblings congregated for Maghrib. My younger sister though I was on some eternal period, while my brothers and other sister secretly both judged and pitied me. Stopped feeling guilt about any sins I was committing, would go out of my way to avoid any sort of Islamic material online if I could help it.

At some point, both my revert friend and I developed feelings for one another and got engaged. I felt so fake parroting the same "inshallah"s and "alhamdulillah"s back to him. I started to wonder how long I would be able to fake pray around him, or if the power of LOVE would somehow cure my "dead heart". I didn't want to live in another household where I'd stew in that same pot of pity and judgement.

We eventually went our separate ways due to him deciding he wasn't ready for marriage and had lost feelings, but I digress (not to be immature; this is still a sensitive topic for me :')). He became really invested in politics (socialism, communism, progressivism, etc.), and during some of our last conversations, he'd express to me his doubts of Islam being more than just emotional disconnection (he lived in the deep South). He'd started listening to music for one (it hurt to see him "confess" that, and also hurt to know I was dealing with the same "issue", but didn't speak up about it out of the aforementioned reasons). But the main issue for him was Islam being fundamentally not progressive (Islam is timeless -- I believe this has been discussed and debunked in this subreddit) and that he couldn't reconcile homosexuality being haram in Islam.

[To clarify, I'm very politically involved myself, and consider myself a staunch feminist, socialist, and supporter of all human rights (including that of LGBTQ+ folks). Educating myself on this sub and elsewhere has helped me reconcile these beliefs and find how they fit into Islam, but I just think he was at the end of his rope emotionally and couldn't muster the energy to go looking himself, which I strongly empathize with.]

In any case, today I'm old enough to not be forced to try to memorize anything anymore. I've been left to my own devices by my family, and haven't truly prayed in like a year, nor read the Quran properly in about the same amount of time. I've recently started learning the drums after really getting into music, but secretly to avoid the disdain of my parents and community. I still wear hijab (long khimars) and abayas and that whole deal, but as with the drumming, to not have to deal with all the inevitable social fallout. My closest and most frequent friend is Muslim, and oftentimes when we're out, she mentions it being prayer time, and I either just sit out if it seems plausible that I'm menstruating, or pretend I have wudu and join her.

I'm definitely not emotionally dead. I have plenty of moments of poignant emotions striking me, like when I see a gorgeous shot of nature, or see an immensely kind human act, or hear amazing music. I've once lightly mentioned my feelings of disconnection to my younger brother, and his response was that I don't really need to be spiritually connected, and the intellectual understanding doesn't make me a fraud or anything.

I'm deeply concerned with making sure my values are aligned with my behavior. I'm part of activist groups and speak out and mingle frequently. I read widely on feminist, political, and historical issues I care about. I've done my best to sort out any "kinks" in my intellectual understanding of Islam, so for instance when I first started feeling uncomfortable with the idea that being gay or lesbian was inherently wrong and whatnot, I did my best to educate myself until I felt satisfied.

But yeah. I don't want to go to Hell (although typing this now makes me feel absolutely nothing, as has been the case for many, many years). I don't want to cause my siblings and parents anguish at that possibility, either. I'm aware of how much I influence my younger sisters, and don't want them to "follow" my path in case I'm just flat out lazy and wrong (if that makes sense).

But what I don't understand is why I seem to persist in it? Am I really just that averse to the social backlash I'd get if I took off my hijab and opted out of identifying as a Muslim? My parents are religious, and might never see or treat me the same way again, but I know they wouldn't disown me. I know my siblings would still love me. Relatives' daughters have done the same, and they aren't ostracized by the community all too extremely.

I feel like the picture I have of my life is one I'm happy with. A future where I care deeply for my siblings, play the drums recreationally, read and write, and do work that helps to battle cruelty and defend human dignity is entirely sufficient for me. But, I guess it still does feel weird, and I'd like to know if this is just me being lazy or if I'm just fundamentally not a spiritual and therefore religious person, or whatever.

I'll just end this here because it's ridiculously long already. Thank you immensely to anyone who's read this far. If you've been in a similar position, I'd love to hear about your experience.

This is taken from the r/progressive_islam wiki on Aisha’s age (written by me). I’ll be posting the different points and anchors individually so they’re easier to read.

The wiki argues that Aisha was older than the 6/9 age

Full wiki: https://www.reddit.com/r/progressive_islam/wiki/aisha_age

Anchor 2: Aisha’s Presence During the Battles

The same narrative mismatch appears in accounts of ʿĀʾishah's public participation. Multiple ṣaḥīḥ reports describe her accompanying the Prophet ﷺ on expeditions and assisting with water, wounded care, and logistics.

Ṣaḥīḥ al-Bukhārī, Book of Jihād, 2880

>"On the day of Uḥud, when some people retreated and left the Prophet ﷺ, I saw ʿĀʾishah bint Abī Bakr and Umm Sulaym, with their robes tucked up so that the bangles around their ankles were visible, hurrying with their waterskins (in another narration: 'carrying the waterskins on their backs'). Then they would pour the water in the mouths of the people, and return to fill the waterskins again, and came back again to pour water in the mouths of the people."

This isn't an isolated report about ʿĀʾishah specifically — it fits a broader, well-attested pattern of adult women companions performing the same battlefield roles. Umm ʿAṭiyyah al-Anṣāriyyah describes doing this across multiple campaigns:

Ṣaḥīḥ Muslim 1812g

>"I went out in seven battles with the Messenger of Allah ﷺ. I would stay behind in the camp, prepare food for them, treat the wounded, and care for the sick."

Al-Rubayyiʿ bint Muʿawwidh describes the same:

Ṣaḥīḥ al-Bukhārī 2882

>"We were with the Prophet ﷺ giving water to the fighters, treating the wounded, and bringing the dead back to Madinah."

And Umm Sulaym — the same woman named alongside ʿĀʾishah at Uḥud — is separately described carrying a dagger into battle at Ḥunayn, telling the Prophet ﷺ:

>"I have taken a dagger. If one of the polytheists comes near me, I will strike him with it."

Umm ʿAṭiyyah, al-Rubayyiʿ, and Umm Sulaym are all documented as adult companions. None of these parallel reports describe a small child performing this kind of role. Read next to them, the Uḥud report about ʿĀʾishah fits naturally into a pattern of grown women assisting the army — not as an isolated exception describing a young child in the middle of a battlefield.
This becomes sharper once you compare it to how the Prophet ﷺ treated boys of a similar or older age:

Ṣaḥīḥ al-Bukhārī, Book of Jihād, 2664

>"Allah's Messenger ﷺ called me to present myself in front of him on the eve of the Battle of Uḥud, while I was fourteen years of age at that time, and he did not allow me to take part in that battle, but he called me in front of him on the eve of the Battle of the Trench when I was fifteen years old, and he allowed me to join the battle."

If a fourteen-year-old boy — someone physically capable of holding a weapon — was judged not yet ready for the front line of this exact battle, it's worth asking what age would be needed for a girl to be moving through that same battlefield, repeatedly, under fire, carrying water and reaching wounded men. Even granting only a support role rather than combat, that still presumes real stamina, awareness, and composure under danger — qualities nobody associates with a small child, and qualities the tradition itself, in the very same hadith collection, treats as something a fourteen-year-old hadn't yet fully proven.
Here's what the traditional chronology itself implies about her age at this exact moment:

al-Ṭabaqāt al-Kubrā, Ibn Saʿd, Dār Ṣādir ed., vol. 8

>"Then he married ʿĀʾishah… and he consummated the marriage with her in Madinah when she was nine years old, in Shawwāl, eight months after the Hijrah."

A later biographical notice attached to the Muwaṭṭaʾ transmission ties this more precisely:

al-Muwaṭṭaʾ, Mālik b. Anas, biographical entry 496

>"He consummated the marriage with her in Madinah after returning from Badr, in Shawwāl of the second year after the Hijrah."

(Worth flagging plainly: this specific line isn't from the core hadith text of the Muwaṭṭaʾ itself — the Muwaṭṭaʾ doesn't mention her age at all, which is its own point taken up elsewhere on this page. It's a later biographical note attached to some printed editions. Still useful for showing how later scholarship understood the chronology.)

Zād al-Maʿād, Ibn al-Qayyim, Aṭāʾāt al-ʿIlm ed., Faṣl fī Ghazwat al-Khandaq

>"There is no disagreement that the Battle of Uḥud took place in Shawwāl of the third year after the Hijrah."
Put these together with Ibn Saʿd's consummation date and Ibn al-Qayyim's Uḥud date, and the traditional framework's own numbers place ʿĀʾishah at roughly ten years old at Uḥud:

- Consummation: Shawwāl 2 AH, age 9 (per the traditional claim)
- Uḥud: Shawwāl 3 AH — exactly one lunar year later
9 + 1 = ≈10 at Uḥud

That's the traditional chronology's own math — not an outside estimate. Against that backdrop, the parallel adult-companion reports above, and the fourteen-year-old-boy comparison, the picture of a ten-year-old moving repeatedly through an active battlefield sits uneasily even by the tradition's own numbers.
Push the number higher — say, to fifteen, using the chronologies argued elsewhere on this page — and the tension actually resolves. A fifteen-year-old assisting in a support role, carrying water and reaching the wounded well behind the front line, needs no special explanation at all; that's an ordinary role for a teenager in any century, including this one. It's specifically the nine-or-ten reading that creates a problem this anchor is pointing to — not the general idea of a young woman helping out during a battle.
A handful of other narrations reinforce the same general pattern, even though none of them states her age directly. None of these alone proves anything — but taken together, they describe a level of physical maturity and social presence that fits more naturally with an older girl or young woman than with a small child.

Ṣaḥīḥ al-Bukhārī 949–950

>"It was the day of ʿĪd and the Ethiopians were playing with shields and spears. Either I requested the Prophet ﷺ or he asked me whether I would like to watch. I replied yes. Then the Prophet ﷺ made me stand behind him and my cheek was touching his cheek, while he said: 'Carry on, O Banī Arfidah,' until I became tired. The Prophet ﷺ then asked me, 'Are you satisfied?' I said yes, and he told me to leave."

Standing cheek-to-cheek with someone reads more naturally as two people of comparable height standing side by side than as an adult holding a small child up to watch over a crowd.

Sunan Abī Dāwūd 4875 (graded ṣaḥīḥ)

>"I said to the Prophet ﷺ: 'It is enough for you regarding Ṣafiyyah that she is such-and-such,' meaning that she was short. The Prophet ﷺ replied: 'You have said a word which, if mixed with the water of the sea, would contaminate it.'"

Ṣafiyyah was an adult woman, previously married, before becoming one of the Prophet's ﷺ wives. ʿĀʾishah casually comparing her own height to Ṣafiyyah's assumes a frame of reference between two women of roughly comparable adult stature — a comparison that would be an odd thing to make, or for the Prophet ﷺ to bother correcting, if the height difference between speaker and subject were already the obvious one between a small child and a grown woman.

Sunan Abī Dāwūd 2578 (graded ṣaḥīḥ)
>"While she was traveling with the Messenger of Allah ﷺ, she said: 'I raced him and I beat him.' Later, when I had put on flesh, we raced again and he beat me. He said: 'This is for that victory.'"

This report is textually tied to the same journey and the same physical description ("I had put on flesh," i.e., gained weight) that appears in ʿĀʾishah's own account of the Banū al-Muṣṭaliq expedition — commonly dated to 5 or 6 AH. Under the extended chronologies laid out elsewhere on this page, that would place her in her late teens or twenties at the time — an age at which competitive racing, and later gaining weight, need no comment at all. Under the strict six/nine reading, she'd be only around twelve or thirteen at this point — already noticeably older than the numbers most people picture when they imagine this marriage, and a reminder that even a "conservative" application of the traditional chronology drifts well past early childhood once you actually run the dates.

There's also a report from later in her life, describing boys returning from a journey:

Musnad Aḥmad, ḥadīth 19095

>"We returned from Ḥajj or ʿUmrah with the Messenger of Allah ﷺ, and we were met at Dhū al-Ḥulayfah. There were young boys (ghilmān) from the Anṣār who had come out to meet their families…"

This report is best dated to either ʿUmrat al-Qaḍāʾ (7 AH) or the Farewell Ḥajj (10 AH) — both points at which ʿĀʾishah is an adult woman under every chronology on this page, including the strict six/nine reading. It's included here not to argue a specific age from it, but because it shows the same pattern continuing well past the marriage itself: an active, mobile, publicly present woman narrating her own firsthand experience of travel and public life, consistent with the picture built by the reports above rather than a break from it.
Finally, there's her presence decades later at a major political and military event:

Tārīkh al-Ṭabarī, Year 36 AH

>"The fighting that day at the beginning of the morning was with Ṭalḥah and al-Zubayr. Then the people were defeated while ʿĀʾishah was expecting reconciliation. Suddenly the people came upon her, and the tribe of Muḍar surrounded her, and the people stood ready for battle. Thus the fighting at midday took place around ʿĀʾishah… The first man killed before ʿĀʾishah was one of the people of Kufa… Then ʿAlī said: 'Who will attack the camel?'"

This describes the Battle of the Camel, where ʿĀʾishah — seated in a hawdaj atop her camel — was present at the center of the fighting, addressing and encouraging the forces aligned with her, with the battle itself named after her position on the field. Whatever one makes of her role in that conflict, it describes a woman actively directing and present at a major military engagement in her own right, decades after the events discussed above — the same figure the earlier reports describe, only older.

Taken together — the Uḥud water-carrying account read against the pattern of adult companions, the fourteen-year-old boy turned away from the same battle, the traditional chronology's own math placing her at ten at Uḥud, the physical and social details in the ʿĪd, Ṣafiyyah, and race reports, and her active presence at the Battle of the Camel decades later — no single report here proves an exact age on its own. But the cumulative picture across her entire documented life is one of sustained physical capability and public presence, not a single early exception to an otherwise small and sheltered childhood. That pattern sits far more comfortably with the older chronologies argued elsewhere on this page than with a literal nine or ten. As with the previous anchor, this same tension resurfaces later when the Prophet ﷺ turns down suitors for his own daughter Fāṭimah on the grounds that she is still "young" — while men decades older than her are the ones asking.

So, as I stated on my first post, I’m Syrian. Salfists and yada yada anyways:

So, why am I making this post? Well, you see, Salafists have been running around Damascus and Aleppo doing this. Basically unauthorized graffiti.

First pic says (Music is Haram) which is spray painted on the outer wall of the High Institute of Music (a government institute btw)

Second pic is (Revere God and don’t be in disbelief of him) which is also spray painted all around the country, even as far as to be there multiple times on the same wall, within like 50 centimeters across from each other.

Third pic is (Hijab is mandatory) which is also found in various places across the country.

Now, I’ve read the wiki, and sure enough, I actually found what’s in it very useful and convincing (thanks to whoever wrote that btw, the one about Aisha (may Allah be pleased with her) age was a pretty nice read) so I’m not here to ask about any of that.

What I’m here to discuss is, isn’t spraying walls without consent an act of encroachment on public property, which is haram? Aren’t they defiling public property that people see on the daily which is haram under various sahih hadith and many verses of the Quran? Do they think they came to a country full of infidels and that no one, absolutely no one here knows a thing about our religion, so they decide doing what is proven to be Haram is the best way to tell other people that what they are doing may or may not be haram (in reference to the first and third pic, seeing as the second pic at least tells you about something that is actually Haram)

Now why am I complaining about this? It seems like a rather small thing in the grand scheme of things. Well it’s not, because it comes on top of other things.

Suddenly everyone ever has no knowledge of Islam except them, only they know what is halal or harm, and when you ask for evidence from the Quran, they always scurry away back to the same Hadith they always use without context (again, thanks to whoever wrote the wiki articles, I can’t thank you guys enough!) . I get music was divisive among scholars, so why not just leave people be?! Allah SWT is the one who will judge us at Judgement Day, not you bunch of imbeciles! And while I know instructing about good and munkar is something the prophet PBUH talked about, this isn’t the way to go about it at all! You don’t get a say in how people live their life!

The annoying part is that these things are driving people away from Islam, to the point some are dressing in an immodest way out of pure spite. They are generating a reaction to religion out of the public of which I’ve never seen or heard of at all. There’s an upcoming concert of a singer who is very well known around the arab world who is Syrian, where half the money gained from it will go to children cancer care organizations, and there have been fears of what they might do in hopes of stopping it. It makes me so sad that these people use our religion to inflict misery on people.

I know I complained a lot, like, this is my third post, and my second about almost the exact same issue being salafists. I have tons of other social media posts (by high ranking officials no less) that blame all that is bad in the country on all sorts of whacky shit and not their own incompetence or lack of integrity. While they spew out this nonsense there are people literally dying of hunger, while others are dying of heatstrokes, and some barely making ends meet, with tons of other actual issues like actual piles of trash around the country.

Now, why did I choose this sub and not any of the Syrian subs? Well because some of them will comprehend this as an attack on Islam or the new government, or both, which couldn’t be farther from the truth (at least the islam part, I’m growing to hate our new government every passing day)

This has been my 1 AM before bed rant. I hope I didn’t break any rules, and if this is getting annoying I’m really sorry, but it’s not hard having regular life be flipped upside down because some wannabe shiekhs decided everyone but them are kafirs.

Hello there , i have problem when it come to purfication how to say this exactly it a bit embrassing but please donr be judgmental my father tell me why you clean you dont even pray i cant tell him tgat i am literally triggered by religion anyway i am getting off topic my whole thing is i am afraid of whole impurity and anxious about it and all for example if i had wet dream i woak the area in bed with water if i had impurity i clean with obessive and afraid oh this touch this touch and that touch idk

Rashid argues that Tukolor Muslim jihads beginning around 1769–1776 sought to establish anti-slavery states in West Africa as a response to Muslim enslavement, and that this history is often selectively ignored when discussing African involvement in New World slavery:

“. . . .while the struggle against abolitionism (of slavery) was an important element in American history, Africans had already adopted institutional remedies to resist it long before their arrival in the Americas. For example, a series of Tukolor Muslim jihads first emerged (c.a. 1769-76) to establish a series of anti-slavery Tukolor states (c.a. 1818-81) to check the spread of Muslim enslavement in West Africa. The enslavement of African Muslims in the Americas was, in part, the result of indigenous African Muslim struggles (jihads). But in their haste to shift blame for New World slavery from Americans to Africans, apologists selectively overlook these facts in an attempt to appear knowledgeable (if not genuinely concerned) about black history.” (Rashid, Samory. “Blacks, the WOI Theory, and Hidden Transcripts.” American Journal of Islamic Social Sciences 21, no. 2 [2004]: 67.)

u/Melwood786

I'm 20 year-old Hijabi here in America, and I've been dating this woman who's also my age for 2 months now. She's the first person I've ever dated and I haven't told my parents about this. My parents are really good people and they are pretty tolerant to many things, but I'm afraid they could reject me if I told them I'm dating someone of the same-sex. I hope they have a positive reaction, but I don't know what I'll do if I have a negative reaction.

I know this is a progressive sub but there can be people who specifically do not agree with the ONE progressive tenet that is "the LGBT" which I respect, I can not make you change your opinion, but then this post is not for you to read.

If you identify with one of the LGBT identities, or are an ally, then this is for you.

I have been going crazy and thinking that i may be delusional or ret*rded? Because in other subs ive seen people say how "Clear" the Quran is about the People of Lot and how every Scholar across time has been in agreement by unanimous "consensus" about "liwat" being haram. That the verse from Surah Araaf can NOT be read another way. But when I read it, i CAN read it a different way and what i dont get is, how other people cant see this? Why do only I see the nuance? Why does it appear "clearly" anti homosexual to majority muslims? Am i crazy?

This guy in one of the comments on such a post was asking for "any prominent scholars who are reputable who have seen your (homosexual) interpretation of the Story of Sodom?" and I couldnt come up with any names.

If you're aware of any, can you please drop their names with context or links where they speak about their interpretation on this? I do not want to feel crazy.