The Correct Age of Hazrat Ayesha When She Was Married To Prophet Mohammad: Two Contradictory Scholarly Opinions Both Based On Evidence from Classical Historical Reports

By Mufti Abdul Qayyum & Zakiur Rehman Ghazi Translated into English by Ghulam Ghaus Siddiqi, New Age Islam ... Main Points 1. Mufti Abdul Qayyum Hazarwi cites some classical books to prove that Syeda Asmaa, the daughter of Hazrat Abu Bakr was 10 years older than Syeda Ayesha Siddiqah. He says that According to reports, Hazrat Ayesha's marriage was consummated in the year 2 AH, Therefore, rather than being nine, Hazrat Ayesha must have been 19 years old at the time of her rukhsati. He argues that the actual wording of the Hadith [which indicates the age of Hazrat Ayesha at the time of her marriage] was likely intended to state “tis'a ashara,” (19), but it may have omitted “ashara (10)” and was later transmitted incorrectly as just “tis'aa” (9). 2. Zakiur Rehman Ghazi Madani, in contrast to Mufti Abdul Qayyum, makes several grounds to support the claim that Hazrat Ayesha was six years old when the Prophet married her and that she first met him when she was nine years old. He maintains that the Hadiths used to support this claim and found in Sahih Bukhari and Sahih Muslim are authentic and cannot be disproved on the basis of flimsy evidence. According to him, Hazrat Ayesha, her family, and all of her close relatives—including her father Hazrat Abu Bakr and mother Umme Ruman—were content and happy with her marriage at the age of nine and did not object to the marriage as being improper. He asserts that the account of Ummul Muminin Hazrat Ayesha's age in the Hadith found in Sahihain is supported by all historical sources and Hadith narrators. .... The Age of Hazrat Ayesha at the Time of Her Marriage and Marital Consummation (Rukhsati) By Mufti Abdul Qayyum Hazarwi Translated into English by Ghulam Ghaus Siddiqi, New Age Islam Questioner Rashid Ali: Assalam Alaikum! How old was Ummul Muminin Hazrat Ayesha Siddiqah at the time of her wedding to the Prophet and at the time of her Rukhsati? Answered by Mufti Abdul Qayyum Hazarwi The Hadith states that Ayesha Siddiqah was nine years old when she got married, but this is untrue from the perspectives of reason and narration, according to the rejecters (Munkirin) of the Hadith corpus. This has made it straightforward for some educated Muslims and non-Muslims alike to reject the Hadith corpus. Our research indicates that Syeda Ayesha Siddiqah was married at the age of at least 17 or 19. The following details serve as evidence in this regard: Syeda Asmaa, the daughter of Abu Bakr, the elder sister of Hazrat Ayesha Siddiqah, was a devout believer in Allah Almighty and a courageous lady. She was the mother of Abdullah bin Zubair and one of the long-lived lady companions (Sahabiyyaat). She was said to have lived for one hundred years by every historian. She was ten years older than Syeda Ayesha Siddiqah. Five to ten days after Hazrat Abdullah bin Zubair's martyrdom, Syeda Asma passed away. 73 AH is the year of her death. This computation shows that Syeda Ayesha Siddiqah was 17 years old at the time of Hijrah because she was ten years younger than Syeda Asmaa, who was 27 at the time. According to reports, Hazrat Ayesha's marriage was consummated in the year 2 AH. If this is true, Hazrat Ayesha's age at the time of her Rukhsati must have been 19 as opposed to 9. Check the references given below: اسلمت اسماء قديما وهم بمکة فی اول الاسلام... وهی آخر المهاجرين والمهاجرات موتا. وکانت هی اکبر من اختها عائشة بعشر سنين.. بلغت من العمر ماته سنة. Hazrat Asmaa [the daughter of Hazrat Abu Bakr] was among the first Muslims to embrace Islam in Makkah. She was the last to pass away among the muhaajirin and muhaajiraat, or migrants, both male and female. She was ten years older than her sister Hazrat Ayesha Siddiqah. She had a hundred years of life. (Ibn Kathir, al-Bidayah wa al-Nihayah, 8/346, printed in Beirut) اسلمت قديما بعد اسلام سبعة عشر انسانا... ماتت بمکة بعد قتله بعشره ايام وقيل بعشرين يوماً وذلک فی جمادی الاولیٰ سنة ثلاث وسبعين. She (Asmaa bint Abu Bakr) converted to Islam after seventeen other people did. It was the month of Jumada al-Awwal (the fifth Islamic month) in 73 AH that she passed away, 10 or 20 days after her son (Abdullah bin Zubair) was murdered. (Allama Ibn Hajar Asqalaani, Tahdhib al-Tahdhib 12/426 printed at Lahore/ Imam Abu Ja’far Muhammad bin Jarir Tabari, Taarikh ul Umam wa al-Muluk 5/31, printed in Beirut/ Haafiz Abu Nu’aim Ahmad bin Abdullah al-Asbahaani, Hilyatul Awliyaa wa Tabaqatul Asfiyaa 2/56, printed in Beirut) اسلمت قديما بمکة وبايعت رسول الله صلی الله عليه وآله وسلم.. ماتت اسماء بنت ابی بکرالصديق بعد قتل ابنها عبدالله بن الزبير وکان قتله يوم الثلثاء لسبع عشرة ليلة خلت من جمادی الاولیٰ سنة ثلاث وسبعين. She (Asmaa bint Abu Bakr Siddiq) was one of the first individuals who converted to Islam. She swore allegiance to the Messenger of Allah. A few days had gone after her son Abdullah bin Zubair was killed in battle when she passed away. Abdullah ibn Zubair was killed on Tuesday, 12 Jumada al-Awwal (the fifth Islamic month) in the year 73 AH. (Muhammad ibn Sa’d al-Kaatib al-Waqidi, al-Tabaqaat al-Kubraa, 8/255, printed in Beirut) کانت اسن من عائشة وهی اختها من ابيها.. ولدت قبل التاريخ لسبع وعشرين سنة. She (Syeda Asmaa bint Abu Bakr) was older than Syeda Ayesha. She was her real sister. Their father was Hazrat Abu Bakr. Syeda Asmaa was born 27 years before the year of migration (of the Prophet to Medina). (Ali ibn Muhammad ibn al-Athir al Jazri, Usd al-ghabah fi marifat al-Saḥabah 5/392, printed at Riyad) اسلمت قديما بمکة قال ابن اسحق بعد سبعة عشر نفسا.. بلغت اسماء مائة سنة ولدت قبل الهجرة لسبع وعشرين سنة. She (Syeda Asmaa bint Abu Bakr, may Allah be pleased with them) was one of the very first people in Makkah to convert to Islam. Ibn Ishaq said, “Following the conversion of seventeen persons, (she) converted to Islam.” She had a hundred years of life. She was born 27 years before the migration. (Ibn Hajar Asqalaani, Al-Iṣābah fī Tamyīz al-Ṣahābah, 4/230 Beirut / Sirat Ibn Hisham 1/271 Beirut / Ibn Athir, al-Kāmil fit-Tārīkh 4/358 Beirut /Muhammad bin Abd al-Qurtubi, al-Isti'ab p Mari fat al-Ashab bi Hamish al-Isabah 4/232 Beirut/ Hafiz Shamsuddin Muhammad bin Ahmad al-Dhahabi, Tārīkh al-Islām wa-wafayāt al-mashāhīr wa-al-aʻlām 5/30 Beirut/ Al-Rawd Al-Anf fi Sharh Sirat Ibn Hisham 1/166 printed in Multan) ---------------------------------------------------------------------------- Also Read: “Despite The Highly Sexualized Image of Him in the West, The Multiply Married Muhammad Was Celibate” - Lesley Hazleton: A Fresh Insight Into Prophet Muhammad’s Conjugal Relations With His Later Wives That Has Spawned A Great Deal Of Controversy ---------------------------------------------------------------------------- It should also be borne in mind that the Hijri calendar was not introduced in the lifetime of the Prophet. Other calendars such as AD or others were not used in among the Arabs. The Arabs used to calculate the years by remembering any well-known events, such as the event of Owners of the Elephant (Ashaab al-Fil). The regular year of Hijrah was started by Hazrat Umar Farooq during his caliphate and it started from the year of Hijrah. Even though print media has made enormous strides in recent years, typos and printing errors still happen in books, newspapers, and even the Holy Qur'an. In the past, the handwriting was the only method available. The actual wording of the Hadith [which indicates the age of Hazrat Ayesha at the time of her marriage] was likely intended to state "tis'a ashara," (19), but it may have omitted "ashara (10)" and was later transmitted incorrectly as just "tis'a" (9). The subsequent narrators must have narrated this Hadith in which the word "ashara" was missed because they were extremely honest, pious, scientists and artists with a firm sense of right and wrong. The absence of the term "ashara" in the Hadith could be caused by anything. However, facts are facts and cannot be changed permanently, even if they have a little dust on them. All Hadith publications ought to be free of such renunciations (tasaamuh), so that those with malign intent won't dare to make derogatory remarks. Allah and His Beloved Prophet know the best! Source: https://www.thefatwa.com/urdu/questionID/1167/ … The Issue Of Ummul Muminin Hazrat Ayesha's Age By Zakiur Rehman Ghazi Madani Translated into English by Ghulam Ghaus Siddiqi, New Age Islam Anyone with a thorough understanding of the history of Prophethood (Nubuwwat) and messengership (Risaalat) is well aware that the perversion and deviation of the previous nations were not simply a result of their propensity to deny the words of revelation, but rather came about as a result of meaningless interpretations of the meanings of divine revelation, which eventually dragged on for so long that the words revealed by God Almighty were diverted from their intended meaning. The period of the righteous predecessors (Aslaaf) has been very different from our own in terms of the formation and spread of incorrect interpretations (Ta’weelaat) and wrong meanings among the Muslim Ummah. During the time of the predecessors, the heretics were strongly devoted to distorting the fundamentals and principles of belief. They misinterpreted, among other beliefs, Divine Attributes (Sifat-E-Ilahi), the Throne (‘arsh), the Chair (kursi), Destiny (Taqdeer), After-death Resurrection, the Second Coming, Miracles (mu’jazat), and the accuracy of Prophecy. The misguided sects had misconstrued these doctrinal issues, but the forefathers of our Ummah rose to the challenge and heroically struggled to protect the purity and perfection of the faith. ----------------------------------------------------------- Also Read: Was Hazrat Aisha Married to the Prophet in Her Childhood? ----------------------------------------------------------- However, throughout the time of the predecessors, the door to interpreting the practical laws (Amali Ahkaam) of the Religion was not open. Notwithstanding their incorrect beliefs, the misguided sects respected and adhered to the practical rules of the Sharia. Many of the Muslim-named philosophers went way beyond the Straight Path in their beliefs but nonetheless held the practical rules of Sharia in high respect, maintaining that no honour comparable to that bestowed upon the Prophet Muhammad has ever come in this world. And by honour, they meant adhering to the pragmatic rulings of the Sharia that the Prophet Muhammad brought about. The expert philosophers, according to Ibn Taymiyyah, affirm the statement of Avicenna (Ibn Sina) that "No honour has been revealed in this world greater than the honour of Muhammad (peace be upon him)”. (Ibn Taymiyyah, Minhaj al-Sunnah al-Nabawiyya, 1/317, Research by Muhammad Rashad Salem) This is clear from the philosopher's assertion that they appreciated the practical rules and laws of Islamic Sharia. But instead of submitting to the doctrinal matters, they allowed for erroneous interpretation and false justification. The cause is fairly obvious. In fact, they were alive during a period when Islamic conquests were expanding daily, the Sharia was being applied to the society on a political and legal level, and they could see the benefits of the divine order first-hand. From the metaphysical point of view, their defeat and subordination to Greek philosophy were purely of a rational and cerebral nature. They were free of any traces of political or constitutional servitude. This is the reason why these people persevered with the Sharia from a constitutional and practical standpoint; any uneasiness and confusion that may have arisen in them was due to religious beliefs. In contrast to that time, all of the innovations and misinterpretations made by the heretics now have to do with the practical application of Sharia and are plainly influenced by the dominant Western civilization and culture. The interpretation of Islamic doctrines and unseen beliefs (Magheebaat) is no longer the primary emphasis of the new thinkers and so-called Mujtahids. Instead, they have mostly concentrated on erroneous interpretations and cutting-edge viewpoints concerning the practical application of Sharia. Among the practical rules of Islamic Sharia that are targeted by these thinkers mostly include the matters pertaining to the unrestricted public interest (Maslaha Mursala), the goals of Sharia, the punishments for penal crimes (Taaziraat) and Hudud crimes, usury, the veil (purdah), the husband's guardianship over his wife and family, Jihad, loyalty to non-Muslims, the way dhimmis are treated, the denial of evil, how the Muslim Ummah feels about those who disagree with their faith, the religious validity of purely secular knowledge, early marriage, etc. ----------------------------------------------------------- Also Read: Hazrat Aisha’s Controversial Age at Marriage: Nine or Nineteen? ----------------------------------------------------------- The pro-Western Muslim class has made a concerted effort to divert the relevant Sharia books from their original interpretations in reference to these practical guidelines and impose interpretations that are consistent with the predominately Western society. A slew of fresh ideas and theories have been developed specifically for this reason, and every Western idea has been demonstrated to have the excessive bravery to claim Sharia as its source. The door to inaccurate interpretations is wide open. What else could this be if it isn't an imposing falsehood against Allah? The sects in the times of the predecessors, who insisted on interpreting Islamic doctrines and beliefs to make Islam compatible with Greek philosophy, are comparable to the innovative thinkers in that they both value innovation and seek to infuse novel ideas into the religion of Allah. People today mistake the Sharia to mean things that it does not actually say. What else could be an innovation if this isn't it? However, the difference between these two groups is that those who were heretics in the era of their ancestors favoured Greek modernism and strove to combine Greek mythology and philosophy with Islamic beliefs. The case of the modern-day heretics, however, is that they have surrendered to the dominant Western civilization and culture led by the United States, and the main goal of their efforts is to distort the practical rules of Islamic Sharia. They appear to be trying to graft in the Sharia while negotiating the variety of interpretations, much like the earlier innovators did. Of course, between the periods of the ancestors and the successors, the methods of attack against Islam have evolved. In this context, a complaint is made over the underage marriage of Hazrat Ayesha, despite the fact that Ummul Muminin stated, “The Messenger of Allah married me when I was six years old, and he consummated the marriage with me when I was nine.” (Sahih Bukhari: 5133. Sahih Muslim: 1422). According to another Hadith recorded by Sahih Muslim, the age of Hazrat Ayesha at the time of her marriage was seven years. Applying the two Hadiths, it could be said that she was entering her seventh year and had just finished her sixth. (See al-Isabah 8/232) For 1400 years, the Ummah did not object to the marriage age of Hazrat Ayesha, nor did they find anything strange or out of the ordinary about it. However, in the modern era, when Western imperialist powers wanted to divide the Islamic world and impose their political supremacy, along with cultural and social dominance, over the Muslims, they put forth those Muslims who totally backed this atrocious behaviour. As a result, these new intellectuals started to explain every Islamic edict that was at odds with Western culture and civilization while also altering them to suit Western ideas and attitudes. After passing through the practical Islamic rules, these people arrived at the historical dates and events. They used the persuasive justification that since Allah's Messenger Muhammad (peace be upon him) was a mercy to the world and stoning to death is a sign of heartlessness, he could not have executed this penalty. For these people, the hundreds of historical accounts, Hadith traditions, and the practices of the jurists dating back to the first century and continuing for many centuries were all rendered irrelevant. ----------------------------------------------------------- Also Read: In Defence Of The Prophet's Marriage With Hazrat Ayesha Even If She Was A Minor, According To A Hadees Report Narrated By A Single Person, That Too A Senile Old Man ----------------------------------------------------------- These scholars also objected to the marriage age of Hazrat Ayesha. It was claimed that Ummul Muminin was eighteen years old (which is also the customary age for marriage in Western countries) when she married and twenty-eight years old when the Prophet passed away. The information that these men supplied in this regard was intriguing, and it was all based on the fact that Hazrat Ayesha and her older sister Hazrat Asmaa were so many years apart in age. In this regard, it is important to first realise that those who object to early marriage should first object to God Almighty's divine word, as it is He Almighty Who has justified it. “And those who no longer expect menstruation among your women - if you doubt, then their period is three months, and [also for] those who have not menstruated. And for those who are pregnant, their term is until they give birth. And whoever fears Allah - He will make for him of his matter ease.” (65:4) In addition to the statement attributed to Hazrat Abdullah bin Abbas, the Tabiyeen including Suddi, Qatadah, Dhahhak, Muqatil b. Salman translated the Quranic phrase “Lam yahidna” to refer to the young girls who have not reached the age of menstruation. Imam Ibn Jarir Tabari, Imam Qurtubi, Imam Baydawi, Imam Baghawi, Imam Ibn Kathir, Imam Suyuti, Imam Razi, Imam Nasafi, Imam Abu Hayyan Andalusi, Imam Ibn Atiyyah, Imam Shawkani, Imam Baqa’i, Imam Abu Saud, Allama Ibn al-Jawzi, Allama Zamakhshari, Allama Maraaghi, Allama Mazhari, Allama Siddique Hasan Khan, Allama Tantawi Jauhari, Allama Al-Jazairi and Syed Qutub Shaheed and countless other commentators have taken this verse to refer to young girls who have not yet started their menstruation. Sayyid Maududi writes, “...They may not have menstruated as yet either because of young age or delayed menstrual discharge as it happens in the case of some women, or because of no discharge at all throughout life which, though rare, may also be the case. In any case, the waiting period of such a woman is the same as of a woman, who has stopped menstruation. That is three months from the time divorce was pronounced. Here, one should bear in mind the fact that according to the explanations given in the Quran 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 (Surah Al-Ahzab, Aayat 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 Quran has held as permissible.” (Maududi, Tafhim al-Quran, 65:4) But this does not mean that Islam advocates early marriage or considers it a good deed. This is just a matter of permissibility. Some girls start having hysteria attacks from a young age, for the treatment of which it becomes necessary to get married. But in normal circumstances, Islam has declared the closeness and compatibility of age between the married couple as recommended (mustahabb). However, it is an act of disbelief to declare its justification as illegitimate in the simulation of material civilization. It is sad to say that the so-called modern thinkers are doing this impure act today. This issue is about early marriage. Now let us come to the age of Ummul Muminin Hazrat Ayesha. However, this does not imply that Islam supports or views early marriage as a good deed. It just comes down to permissibility here. Some girls experience hysterical attacks from a young age, and marriage is often required as a kind of treatment. However, Islam has ruled that in normal circumstances, a married couple's age and proximity should be compatible, declaring it a recommended act (mustahabb). Declaring its permissibility to be invalid in the simulation of material society, however, is an act of unbelief. It is regrettable to report that this immoral crime is still being committed by so-called modern thinkers. The topic at hand is early marriage. Let's move on to Ummul Muminin Hazrat Ayesha's age. The problem to be thought about is whether determining Hazrat Ayesha's age at the time of her marriage is a Sharia issue or a historical occurrence. And can ijtihad be used to alter historical events and occurrences or does it solely apply to Sharia-related matters? Of course, since this is a historical occurrence, the facts should be presented exactly as they stand, in accordance with both reason and Sharia. They shouldn't be changed, and the narrator's preferences shouldn't be taken into account either, as doing so would be an act of distortion. It is not permissible to bring up Ummul Muminin Hazrat Ayesha's age in ijtihad because it is a well-known historical fact. Then, a variety of elements are used to show its authenticity and reliability. 1. The first argument is that Hazrat Ayesha narrated her marriage in her own words. Why would someone in this circumstance take another person's words at face value? According to the Hadiths recorded in Sahih Bukhari and Sahih Muslim, she was six years old when the Prophet married her, and she met him in private when she was nine years old. Those who have spoken about it claim that she has been severely wronged. The sideshow, though, is that no one is contacting Ummul Muminin Hazrat Ayesha, the purported victim. In other words, Hazrat Ayesha, her family, and all of her close relatives—including her father Hazrat Abu Bakr and mother Umme Ruman—were happy and satisfied with her marital consummation at the age of nine. They didn’t oppose this relationship as being wronged. The final prophet of Allah, Muhammad, peace be upon him, is happy and satisfied with it. However, modern so-called thinkers perceive oppression in this early marriage. 2. This statement by Ummul Muminin Hazrat Ayesha is included in the two books of Hadith, which are recognised by the whole Muslim Ummah as being the most authentic books in the world after the Book of Allah. If Imams of Bukhari and Muslim concur that a Hadith is authentic, there is no room for doubt. The Sahih books are the most reliable and authentic Hadith books. This Ummah will always be grateful to Imam Bukhari and Imam Muslim for their contribution to the Religion and for doing a great favour for the nation by compiling high-level genuine Hadiths in these books. May Allah Almighty grant us the opportunity to be grateful to our benefactors and may He reward the sheikhs more and more for the benefit these books have brought to the Ummah. (Fi Rihaab al-Kutub al-Sitta, p. 97/ al-Hadith wal Muhaddithun: p. 399-403, Kutbu al-Sunnah Dirasat Tauthiqiyyah, Rif’at Fawzi) Despite the fact that this Hadith is mentioned in both of the Sahih Books, those who reject this Hadith and characterise Hazrat Ayesha's marriage as harsh do so in keeping with the inspiration of the modern age. But, is it based on a scholarly work? We'll be up forward and admit that these people are overflowing with strong emotions. They are unable to completely comprehend the effects and meanings of their comments because of their pessimistic outlook. They are rejecting a Sahih Hadith in the name of Dirayah and Fiqh, although it is tantamount to rejecting an issue of jurisprudence with the rules of astronomy. The field of the Hadith-specialist Imams differs from that of jurists and mujtahids. Only according to the rules of Narration can a Hadith be accepted or rejected. Even the best jurists, Imam Abu Hanifa and Imam Shafi'i do not have the right to judge a Hadith to be authentic or unauthentic based solely on its content. Instead, they had to follow the rules of the Narration, and Diraayat is acceptable only up to the extent set forth by the rules of the Narration. The explanation of this summary is that the so-called scholars of the era hold the opinion that on the basis of the content of the Hadith, a narrator can be termed a liar despite the fact that his reliability and uprightness have been agreed upon by all the Imams of the subject and his memorization and accuracy have been proved by careful investigations. ----------------------------------------------------------- Also Read: Aisha bint Abu Bakr: A Fascinating Woman ----------------------------------------------------------- Let us get into further detail on this subject. The so-called scholars of the time hold the opinion that a narrator could be charged with lying based solely on the content of the Hadith, despite the fact that the notable Imams and experts have established his reliability and uprightness, and that careful investigations have established both his memorization and accuracy to be acceptable. If their claim is recognized as fact, all Hadiths, including those transmitted by Sahih Bukhari and Sahih Muslim, will no longer be trustworthy. Rejecting a narrator entails assuming that the standard used to judge the narrators is flawed and unreliable, which the imams of narration have done so with such care, discretion, understanding, effort, and sincerity that it is impossible for humans to conduct any additional research. Then what will be the credibility of those narrations that were included in the chapter on rules (ahkaam) and beliefs (aqaaid). If you assert that these narrations are compatible with the overall structure of the religion in accordance with reason and are compatible with one another, we will say that you have created the overall structure, mood, and structure of the religion from the raw materials and components of the right traditions. If a first-generation narrator is shown to be untrustworthy, the overall structure of the narration will become an unreliable and invalid basis for deduction of rules. The possibility that the narrations and Ahadith that we took as authentic and derived the laws and beliefs from might be flawed and unsettling would then become very real. Simply asserting that a particular narration is in line with logic and speculation does not establish its reliability. We require credible proof, not a likely one, for reliability. It is also conceivable, based on logic and speculation that Zaid travelled from Delhi to Bombay on Friday. But is it absolutely necessary that he has left? Similar to this, all of the fundamental rules supported by Hadiths can be accepted not on the grounds of reason and logic, but rather on the basis of narration and report. If it is acceptable to proclaim the highest level of narrators to be liars by rendering the content of the Hadith inappropriate based on personal knowledge, there will be no sanctuary left for the religion, and books like Sahih Bukhari and Sahih Muslim, among others, will all turn into a collection of fables. The position that these people have adopted will affect many narrators, not just one. Imam Bukhari recorded the text utilising a variety of narration chains (sanad), while Imam Muslim mentioned several chains of a Hadith. If it is unable to identify clearly and specifically which narrator is accused of misrepresenting the facts, all of the narrators in these chains of narration, including Hazrat Ayesha and Hazrat Urwa bin Zubair, will be suspects. Furthermore, if a narrator is described in a precise and unambiguous fashion, then one would assume that the traditions recorded by Imam Bukhari and Imam Muslim in their Sahih Books are unreliable. It would be pointless to mention here the Bukhari and Muslim narrators who have been subjected to cross-examination by scholars based on the adopted guidelines for examining the Hadiths. We are referring to the standard and criteria whose authenticity has also been acknowledged by the Hadith-examiners. The outcome of disbelieving the Hadith under discussion is the failure of the established standard and criteria, which will have the sole effect of ending trust in the Hadith. In the domain of meanings, Mujtahids and jurists are the knights. They have proven the essence in their particular fields. Imam Abu Hanifa is credited with saying, "If the Hadith is found to be authentic, then the content of that Hadith is my position." Is it not true that the rejection of conjecture should be taken as an established principle in the presence of the authentic tradition? The idea that Hazrat Ayesha's statement of her age at the time of marriage is false is nothing more than conjecture. Allah and His Messenger (peace and blessings of Allah be upon him) actually comprehend right and wrong more than we do. We are only permitted to check and see whether or not the Prophet of Allah (peace be upon him) has said or done certain things. If there is cause to think that this has happened, then rather than questioning the principle and criterion [of checking the Hadith], one should use conjecture, reasoning, wisdom, and knowledge to come to a sound conclusion regarding what has happened. The reason is that if we lose trust in this standard, there will be no hope for our world because we won't be able to know for sure what our Prophet did and did not do. 3. Furthermore, this tradition has come to us through a variety of channels rather than a single narrator or chain of transmission. But Hadith ignorers claim that all of these traditions come to a stop with Hazrat Urwah bin Zubair or Hazrat Hisham bin Urwah, who suffered from a mental illness in his final years. However, they are all unfounded claims that cannot even be backed up by flimsy tradition or narration, let alone when referring to any authentic Hadith. Then, how ridiculous is it that these people act in such a way that, on the one hand, they reject the chains of traditions and declare their intellects to be the ultimate authorities, and, on the other hand, they start to accept any flimsy evidence as though it were a strong argument. Do you consider yourself to be a messenger or a god? Do you believe we must follow or reject the tradition you have commanded? Only Allah Almighty and His Messenger have the power to issue commands about religion based on personal preferences. Nobody has the right to consciously choose a position that is only motivated by personal preferences. The Hadith of Ummul Muminin Hazrat Ayesha has really been passed down through a number of chains of narration, the specifics of which can be found in the research volumes that have been produced on the subject. For instance, to fully comprehend this subject, one should read "Tahqeeq Sinn-e-Ayesha" by Dr. Ahmad Shakir, "Al-Radd Ala Man Ta'ana fi Sinn-e-Ziwaj-e-Ayesha" by Dr. Muhammad Amara, "al-Sihaam al-Raaisha li al-dhab An Sinne Ziwaaj-e-Sayeda Ayesha" by Ayman bin Khalid and “al-Sinna al-Wahhaj fi Sinn-e-Ayesha Inda al-Ziwaj” by Fahad al-Ghufaili. 4. The age of Ummul Muminin Hazrat Ayesha at the time of her marriage has been confirmed by eyewitnesses and individuals who were present at the time and lived long after. These people would have refuted Hazrat Ayesha's statement if it had been untrue, but instead, they remained silent as evidence that Hazrat Ayesha's narration about her age is true. According to a tradition related by Imam Ahmad through the lineage of "Muhammad bin Basr from Muhammad bin Amr from Abu Salama and Yahya" in his Musnad, When Khadijah passed away, Khawlah bint Hakim, Uthman ibn Maz'un's wife, arrived and asked the Muslim prophet, "O Messenger of Allah, why don't you get married?" He asked, Whom? You might have a virgin or a woman who has been married before, she remarked. “Who is the virgin”, he asked? “Ayesha, the daughter of Abu Bakr, the most beloved of Allah's creation”, she said. Imam Ahmad went into great detail about the story, noting that she was six years old when the marriage contract was formed and nine when the marriage was consummated. This Hadith is deemed to be Mursal by Imam Dhahabi in Siyar Aalaam al-Nubala (2/113). This Hadith appears to be Mursal, but according to Imam Ibn Kathir's ‘Al-Bidaya wa al-Nihaya’, it is actually a Muttasil Hadith. In his book "Majmauz Zawaid" (9/228), Imam Haythami stated that Muhammad bin Amr bin Alqama, who has been deemed trustworthy by a number of Muhaddithin, is included in the chain of transmission of this Hadith and that the majority of the narrators are trustworthy and reliable personalities. After studying ‘Musnad Ahmad’, Allama Shuaib Arnaaut determined that this chain of narration is Hasan (6/210). 5. All historical sources and Hadith narrators agree with what Ummul Muminin Hazrat Ayesha said about her age in the Hadith recorded in Sahihain. In any historical work, including Siyar, Tazkirah, and Tarajim, there is not a single tradition or even a single proverb that speaks against it. Moreover, this matter is not of Ijtihad nature to decrease or increase someone's age by one's will. Why should others assume or speculate when Hazrat Ayesha has already made one thing plain about herself? 6. Hazrat Ayesha was born four to five years after the Prophet announced his Prophethood, according to all historical sources and references. According to Allama Ibn Hajar, there has been a difference in this issue. From this perspective, her age at the time of migration should have been eight or at most nine years old, and this is the situation that is consistent with her assertion in the Sahih. 7. Similar to this, Hazrat Ayesha was just 18 years old when the Prophet passed away, according to every single historical source. According to this interpretation, she should have been nine years old at the time of her migration, which is consistent with the data found in the Sahih and other historical sources. 8. According to biographies, history, and Tarajim books, Ummul Muminin Hazrat Ayesha passed away in the year 57 AH, during Hazrat Muawiya's caliphate, at the age of 63. She would have been six or seven years old at the time of migration if this calculation is made as well. The Arabs had a practice of counting additional days as years and adding them to their age. She was granted the privilege of consummation after eight months of migration. In this case, her age automatically shifts to six at the time of marriage and to nine at the time of consummation. 9. The age difference between Hazrat Ayesha and Hazrat Asmaa bint Abu Bakr is further evidence of this reality. The elder sister of Hazrat Ayesha, Hazrat Asmaa, was thirteen to nineteen years older than her, according to Imam Dhahabi. He described this distinction using the word "Bidha' Ashar" (Siyar Aalaam al-Nubala, 2/188). Hazrat Ayesha was born four or five years after the Prophet announced his prophethood. Imam Abu Nuaim cited Hazrat Asmaa's statement that she was born ten years prior to the announcement of the Prophethood in "Maarifat al-Sahaba" (6/3253). The age gap between the two respectable sisters remains fourteen or fifteen years in this regard. All historical sources concur that this is what the phrase "Biz'at Ashar" used by Imam Dhahabi meant. In his book "Sirat-e-Ayesha," Allama Sayed Sulaiman Nadvi wrote an article on the subject of Hazrat Ayesha's life, which is included as an appendix. He has paid close attention to the supposed reasons of the Hadith sceptics and modernists among his contemporaries, which are used to support the assertion that Hazrat Ayesha was seventeen or sixteen years old when she was married. Modernists and Hadith sceptics have cited a passage from the book "Al-Ikmal fi Asma al-Rijal" written by the author of Mishkat al-Masabhi Waliuddin Khatib, in which it is stated that Hazrat Ayesha was 10 years younger than her sister Hazrat Asmaa. (Sirat-e-Ayesha, page 316) Allama Nadvi says that the author of the Mishkat presented this position as "Qeel," which points to it being weak, while the critics and contemporary academics assert that this opinion is firm and convincing reasoning. It should be noted that Ummul Muminin Hazrat Ayesha was married at the age of six and consummated at the age of nine, according to the author of Waliuddin Khatib's own opinion in this chapter and the widespread opinion of religious scholars. (Page 317 of Sirat-e-Ayesha) 10. There are more issues that can be debated besides Hazrat Ayesha's age. If the age specified in the Hadith is supposed to be wrong on the basis of a flimsy statement, then several Sharia rules may be proved to be unauthentic. The marriage age of Hazrat Ayesha herself serves as the foundation for issues like girls playing with dolls, dolls that are formed like people and animals, marrying a young girl, etc. If it is acknowledged that Hazrat Ayesha was 18 when she got married, it will also be acknowledged that an 18-year-old girl used to play with dolls, had toys like horses with wings, and had a husband who would let her play with other kids. What could possibly be a funnier joke with regard to Ummul Muminin? According to Allama Sayyid Sulaiman Nadvi, Hazrat Ayesha also provided details of her marriage in addition to the number nine, which can be claimed to be nineteenth and narrated as nine by the narrators or compilers of the Hadiths. She reportedly used to play with dolls, swing on a carousel, and in one version, there are also the words "Jariyyah Hadith al-Sinn," which implies that she was young when she got married. (Page 341 of Seerat-e-Ayesha) The Ummah has all held the aforementioned arguments to be valid. The first of them is the strongest and most convincing, while the others are all resoundingly positive. This fact is supported by a strong case and the consensus of Ummah experts. In fact, some people feel the need to manipulate Islamic history because these so-called thinkers, under the influence of Western propaganda, believe that the Prophet's marriage to an underage girl is a great shame or defect. And now the work of washing and erasing this stain has been entrusted by Allah to these claimants of knowledge and research. However, there is nothing shameful or bad about it. Arab Island has been a region of hot climate and in hot countries generally, children reach the age of puberty early and as a result, they have to get married early. Until recently, the practice of early marriage was common in the Arabian Peninsula. Allama Sayyid Sulaiman Nadvi says that Arabs didn't just marry off young girls; their custom also permitted them to do so with their infant children. It was permissible in their custom to marry even those who were not yet born. "Marrying Someone That Is Not Yet Born" is a separate chapter in Sunan Abu Dawud. According to Imam Razi, as cited by Maulana Nadvi, the Messenger of Allah managed the marriage of the young son of Hazrat Umme Salma with the young girl of Hazrat Hamza. In addition, he cited Allama 'Ayni as saying that Hazrat Qudama bin Mazu'n arranged the marriage of Hazrat Zubair bin Awwam's infant daughter. (Seerat-e-Ayesha, p.339) The current status of the world must also be considered. Different ages have been set as the Age of Consent in a number of nations. In North America, the Philippines, and Angola, the legal age is 12. In Japan, Iran, Nigeria and Argentina, the legal age is 13. In Germany, Austria, Bulgaria, Hungary, Portugal, Macedonia, Estonia, Albania, Bosnia, Israel, China, Bangladesh, etc., this age is 14. The legal age of 15 and 16 is common in almost half of the world. (Minimum age of sexual consent: http:www.unicef.org/lac/2-20160308.) These are the circumstances and realities of the developed world of today. If the histories of many countries are examined, it becomes clear that the establishment of this legal age was also the consequence of intense pressure from the western powers. If the traditions that have been referred to in the Hadith literature about slavery are compared to our contemporary conception of freedom, everyone will have the opportunity to disagree with and criticise Islam. If the notion of slavery described in the Hadiths is juxtaposed with the system of slavery existing in the nations of the same period, Islam's attitude toward slaves will be seen as the greatest blessing and general benevolence. On one side of the debate is what marriage meant in terms of culture and customs during that time, and on the other is what marriage means in terms of culture and customs today. It goes without saying that there is and ought to be a distinction between the two. The purpose is to highlight the fact that the same subject may be seen from many perspectives. It is improper to impose a rigid order on something by only considering it from one perspective. Making a good or negative statement about the circumstances of the time period being examined is one point of view. According to some individuals and intellectuals, the story of Hazrat Ayesha's underage marriage represents a denigration of the faith. It is extremely astounding to see that they believe this despite the fact that in many ways they are not following the religious path and that religious symbols and rituals are absent from their daily lives. What is happening in Asia, Africa, South America, and Europe at ages twelve, thirteen, and fourteen in accordance with the law and the constitution? Can these people ever get the courage to object, query, or inquire as to how it is possible to marry at such a young age? Can they inquire as to why a girl of thirteen or fourteen is eligible for marriage? Who would want to marry his daughter at this age? People who disagree with the Hadith frequently speak and write in this manner. However, by Allah, millions of members of the Ummah would have seen it as their privilege to offer their young daughter in marriage to him if the beloved Prophet Muhammad (peace be upon him) had lived today. You need to recognise the distinction between a common person and Prophet Muhammad. The faith relationship of an Ummah with the Holy Prophet cannot be predicated on an emotional relationship with a mentor or peer. Hazrat Ayesha, who herself mentions her early marriage, never regretted why she married the Messenger of Allah, may God bless him and grant him peace, at the age of nine. Any adherent of Islam today should examine himself in the mirror and consider how he would have responded if the Prophet of Allah had asked for his daughter. Additionally, remember that your religion is not on par with that of Hazrat Abu Bakr and Hazrat Ayesha. What will a person whose faith is similar to Abu Bakr's do? The reality is that there are some questions that can only have answers provided by faith and understood in the context of faith. ((See dialogue, Dr Hafiz Muhammad Zubair: pp. 763-766) Another thing is that some women are different in their physical structure and height and biological development. Some girls have fat and healthy bodies and despite their young age, they look old. Consider the condition of all the other pure wives of the Messenger of Allah (may peace be upon him). You'll discover that the Prophet of Allah only married Hazrat Ayesha, a virgin. Except for Hazrat Ayesha, all of his spouses had previous marriages. This serves as evidence that the Prophet of Allah (peace and blessings of Allah be upon him) did not wed in order to indulge in sex or appreciate the beauty of women. Those who have these low goals in mind prefer physical beauty and would like to make contact with virgins full of sexual appeals. These are all the material and perishable dimensions that such people can dream of. But the entire life of the Messenger of Allah (peace and blessings of Allah be upon him) and all his marriages clearly contradict these assumptions. Source: حضرت عائشہؓ کی عمر کا مسئلہ URL: https://newageislam.com/islamic-personalities/hazrat-ayesha-prophet-mohammad-scholarly-classical-historical/d/127514 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism