And those of your women (nisa-ikum) as have passed the age of monthly courses, for them the ‘Iddah (prescribed period), if you have doubts (about their periods), is three months, and for those who have no courses [(i.e. they are still immature) their ‘Iddah (prescribed period) is three months likewise, except in case of death]. And for those who are pregnant (whether they are divorced or their husbands are dead), their ‘Iddah (prescribed period) is until they deliver (their burdens), and whosoever fears Allah and keeps his duty to Him, He will make his matter easy for him. S. 65:4 Hilali-Khan

Pay attent to how some of sunni Islam’s greatest expositors interpret this verse:

And [as for] those of your women who (read allā’ī or allā’i in both instances) no longer expect to menstruate, if you have any doubts, about their waiting period, their prescribed [waiting] period shall be three months, and [also for] those who have not yet menstruated, because of their young age, their period shall [also] be three months — both cases apply to other than those whose spouses have died; for these [latter] their period is prescribed in the verse: they shall wait by themselves for four months and ten [days] [Q. 2:234]… (Tafsir al-Jalalayn, Source; bold emphasis mine)

(And for such of your women as despair of menstruation) because of old age, (if ye doubt) about their waiting period, (their period (of waiting) shall be three months) upon which another man asked: “O Messenger of Allah! What about the waiting period of those who do not have menstruation because they are too young?” (along with those who have it not) because of young age, their waiting period is three months. (Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs, Source; bold emphasis mine)

Here, one should bear in mind the fact that according to the explanations given in the Qur’an the question of the waiting period arises in respect of the women with whom marriage may have been consummated, for there is no waiting-period in case divorce is pronounced before the consummation of marriage. (Al-Ahzab: 49). Therefore, making mention of the waiting-period for the girls who have not yet menstruated, clearly proves that it is not only permissible to give away the girl in marriage at this age but it is also permissible for the husband to consummate marriage with her. Now, obviously no Muslim has the right to forbid a thing which the Qur’an has held as permissible. (Sayyid Abul Ala Maududi, Tafhim al-Qur’an, fn. 13, Source; bold emphasis mine)

In order to get around this shameful and harmful permissibility and practice of what is essentially pedophilia, specific Muslim polemicists argue that Q. 65:4 is not referring to minors. They base this on the term for women used in the verse, which in Arabic is nisa. These polemicists argue that this word does not refer to premature girls but to mature women.

Contrary to this assertion, the Quran itself shows that the Arabic term does and can refer to prepubescent minors. For instance, the Islamic scripture recounts the story of Moses where Pharaoh ordered the slaughter of male babies:

And (remember) when We delivered you from Fir’aun’s (Pharaoh) people, who were afflicting you with a horrible torment, killing your sons and sparing your women (nisaakum), and therein was a mighty trial from your Lord. And (remember) when We separated the sea for you and saved you and drowned Fir’aun‘s (Pharaoh) people while you were looking (at them, when the sea-water covered them). S. 2:49-50 Hilali-Khan

And (remember) when We rescued you from Fir’aun‘s (Pharaoh) people, who were afflicting you with the worst torment, killing your sons and letting your women live (nisaakum). And in that was a great trial from your Lord. And We appointed for Musa (Moses) thirty nights and added (to the period) ten (more), and he completed the term, appointed by his Lord, of forty nights. And Musa (Moses) said to his brother Harun (Aaron): “Replace me among my people, act in the Right Way (by ordering the people to obey Allah and to worship Him Alone) and follow not the way of the Mufsidun (mischief-makers).” S. 7:141-142 Hilali-Khan

And (remember) when Musa (Moses) said to his people: “Call to mind Allah’s Favour to you, when He delivered you from Fir’aun‘s (Pharaoh) people who were afflicting you with horrible torment, and were slaughtering your sons and letting your women (nisaakum) alive, and in it was a tremendous trial from your Lord.” S. 14:6 Hilali-Khan

We recite to you some of the news of Musa (Moses) and Fir’aun (Pharaoh) in truth, for a people who believe (those who believe in this Qur’an, and in the Oneness of Allah). Verily, Fir’aun (Pharaoh) exalted himself in the land and made its people sects, weakening (oppressing) a group (i.e. Children of Israel) among them, killing their sons, and letting their females (nisaahum) live. Verily, he was of the Mufsidun (i.e. those who commit great sins and crimes, oppressors, tyrants, etc.). And We wished to do a favour to those who were weak (and oppressed) in the land, and to make them rulers and to make them the inheritors, And to establish them in the land, and We let Fir’aun (Pharaoh) and Haman and their hosts receive from them that which they feared. And We inspired the mother of Musa (Moses), (saying): “Suckle him [Musa (Moses)], but when you fear for him, then cast him into the river and fear not, nor grieve. Verily! We shall bring him back to you, and shall make him one of (Our) Messengers.” Then the household of Fir’aun (Pharaoh) picked him up, that he might become for them an enemy and a (cause of) grief. Verily! Fir’aun (Pharaoh), Haman and their hosts were sinners. And the wife of Fir’aun (Pharaoh) said: “A comfort of the eye for me and for you. Kill him not, perhaps he may be of benefit to us, or we may adopt him as a son.” And they perceive not (the result of that). And the heart of the mother of Musa (Moses) became empty [from every thought, except the thought of Musa (Moses)]. She was very near to disclose his (case, i.e. the child is her son), had We not strengthened her heart (with Faith), so that she might remain as one of the believers. And she said to his [Musa’s (Moses)] sister: “Follow him.” So she (his sister) watched him from a far place secretly, while they perceived not. And We had already forbidden (other) foster suckling mothers for him, until she (his sister came up and) said: “Shall I direct you to a household who will rear him for you, and sincerely they will look after him in a good manner?” So did We restore him to his mother, that she might be delighted, and that she might not grieve, and that she might know that the Promise of Allah is true. But most of them know not. S. 28:3-13 Hilali-Khan

I cite another surah in respect to the baby Moses being delivered just in case the readers doubt that the aforementioned texts are referring to the Pharoah’s decree to have male infants killed:

Allah said: “You are granted your request, O Musa (Moses)! “And indeed We conferred a favour on you another time (before). “When We inspired your mother with that which We inspired. Saying: ‘Put him (the child) into the Tabut (a box or a case or a chest) and put it into the river (Nile), then the river shall cast it up on the bank, and there, an enemy of Mine and an enemy of his shall take him.’ And I endued you with love from Me, in order that you may be brought up under My Eye, When your sister went and said: ‘Shall I show you one who will nurse him?’ So We restored you to your mother, that she might cool her eyes and she should not grieve. Then you did kill a man, but We saved you from great distress and tried you with a heavy trial. Then you stayed a number of years with the people of Madyan (Midian). Then you came here according to the fixed term which I ordained (for you), O Musa (Moses)! ‘And I have Istana’tuka, for Myself.’” S. 20:36-41 Hilali-Khan

With the foregoing in view, it is clear that by the term nisa the Quran means female infants, not grown, mature women, since Pharaoh did not order the murder of mature males. Pharoah’s decree was to have male babies slaughtered, which means that the nisa in the aforementioned texts can only refer to female babies. I.e., Pharaoh did not command the murder of young baby girls, only baby boys.

This, therefore, proves that this Arabic word can and does refer to young premature girls since it simply means female, irrespective of age or maturity.

There’s a further reason why the Muslim scripture applies the phrase nisa to prepubescent minors who are married and have had sex with their husbands. It is because the Quran allows marrying such young children, and permits men to engage in sexual intimacy with them.

As such, from the Muslim point of view these young, and at times immature, children are to be seen and labeled as nisa since they fall within the category of those women whom Islamic law permits having sex with.    

In other words, the Arabic term is not being applied to these young girls because they are psychologically and/or physiologically fully developed and mature enough to engage in sexual intercourse. Rather, such underdeveloped children are called nisa because Allah and his messenger allow men to have sex with them, irrespective of their not being psychologically and/or physiologically fit for it.

FURTHER READING

Marriage to Minors

Islam – The Religion of Pedophilia

MORE ON ISLAMIC PEDOPHILIA

Those are they to whom We gave the Book, the Judgment, the Prophethood; so if these disbelieve in it, We have already entrusted it to a people who do not disbelieve in it. Those are they whom God has guided; so follow their guidance. Say: ‘I ask of you no wage for it; it is but a reminder unto all beings.’ They measured not God with His true measure when they said, ‘God has not sent down aught on any mortal.’ Say: ‘Who sent down the Book that Moses brought as a light and a guidance to men? You put it into parchments, revealing them, and hiding much; and you were taught that you knew not, you and your fathers.’ Say: ‘God.’ Then leave them alone, playing their game of plunging. This is a Book We have sent down, blessed and confirming that which was before it, and for thee to warn the Mother of Cities and those about her; and those who believe in the world to come believe in it, and watch over their prayers. S. 6:89-91 Arberry

They say, ‘Why does he not bring us a sign from his Lord?’ Has there not come to them the clear sign of what IS in the former scrolls (fee al-suhufi al-oola)? S. 20:133 Arberry

The unbelievers say, ‘This is naught but a calumny he has forged, and other folk have helped him to it.’ So they have committed wrong and falsehood. They say, ‘Fairy-tales of the ancients that he has had written down, so that they are recited to him at the dawn and in the evening.’ S. 25:4-6 Arberry

“Or has he not been told of what IS in the scrolls of Moses and Abraham (fee suhufi moosa wa’Ibraheema), he who paid his debt in full?,” S. 53:36-37 Arberry

Surely this IS IN the ancient scrolls (hatha lafee al-suhufi al-oola), the scrolls of Abraham and Moses (suhufi ibraheema wa’moosa). S. 87:18-19

This affirms that the revelations weren’t meant to just be communicated orally, but also to be written down on pages to be preserved as tangible, material books.  

The Quran also refers to the Jews and Christians reading the same book:

The Jews say, ‘The Christians stand not on anything’; the Christians say, ‘The Jews stand not on anything’; yet they recite the Book. So too the ignorant say the like of them. God shall decide between them on the Day of Resurrection touching their differences. S. 2:113 Arberry

Again, this only makes sense in the context of their possessing a physical, tangible book which they shared in common.

Finally, the words which Moses received are said to have been written by God himself on multiple tablets:

Said He, ‘Moses, I have chosen thee above all men for My Messages and My Utterance; take what I have given thee, and be of the thankful.’ And We wrote for him on the Tablets of everything an admonition, and a distinguishing of everything: ‘So take it forcefully, and command thy people to take the fairest of it. I shall show you the habitation of the ungodly.      S. 7:144-145 Arberry

And when Moses returned to his people, angry and sorrowful, he said, ‘Evilly have you done in my place, after me; what, have you outstripped your Lord’s commandment?’ And he cast down the Tablets, and laid hold of his brother’s head, dragging him to him. He said, ‘Son of my mother, surely the people have abased me, and well nigh slain me. Make not my enemies to gloat over me, and put me not among the people of the evildoers. S. 7:150 Arberry

And when Moses’ anger abated in him, he took the Tablets and in the inscription of them was guidance, and mercy unto all those who hold their Lord in awe. S. 7:154 Arberry

Could it be any clearer that the revelations, which were given to the Jews and Christians were meant to be inscripturated in order that subsequent generations could both access and read them?

FURTHER READING

The Quranic Witness to Biblical Authority [Part 3]

THE QURAN’S GOSPEL

MATERIAL FOR THE ANDANI DISCUSSION