Answer:
In the name of Allah, Most Compassionate, Most Merciful,
- Abu Tughlub ibn Hamdan married the daughter of `Izz al-Dawla
Bakhtyar when she was three and paid a dowry of 100,000 dinars. This
took place in Safar 360 H. (Ibn al-Athir, al-Kamil).
- Al-Shafi`i in al-Umm reported that he saw countless examples of
nine-year old pubescent girls in Yemen. Al-Bayhaqi also narrates it from
him in the Sunan al-Kubra as does al-Dhahabi in the Siyar.
- Al-Bayhaqi narrated with his chains in his Sunan al-Kubra no less
than three examples of Muslim wives that gave birth at age nine or ten.
- Hisham ibn `Urwa himself (whom the objector claims to know enough
to forward the most barefaced judgments on his reliability) married
Fatima bint al-Mundhir when she was nine years old (al-Muntazam and
Tarikh Baghdad).
- Our liege-lord `Umar married Umm Kulthum the daughter of `Ali and
Fatima at a similar age per `Abd al-Razzaq, Ibn `Abd al-Barr and others.
- And our Mother `Aisha herself was first almost betrothed to Jubayr
ibn Mut`im before her father dropped that option when he received word
from the Messenger of Allah, Allah bless and greet him and be
well-pleased with them.
In my opinion, the age of Ayesha (ra) has been
grossly mis-reported in the ahadith. Not only that, I think that the
narratives reporting this event are not only highly unreliable, but also
that on the basis of other historical data, the event reported, is quite
an unlikely happening. Let us look at the issue from an objective stand
point. My reservations in accepting the narratives, on the basis of
which, Ayesha's (ra) age at the time of her marriage with the Prophet (pbuh)
is held to be nine years are: Most of these narratives are reported only
by Hisham ibn `Urwah, reporting on the authority of his father. An event
as well known as the one being reported, should logically have been
reported by more people than just one, two or three.
Try more than eleven authorities among the Tabi`in that reported it
directly from `A'isha, not counting the other major Companions that
reported the same, nor other major Successors that reported it from
other than `A'isha.
It is quite strange that no one from Medinah,
where Hisham ibn `Urwah lived the first seventy one years of his life
has narrated the event, even though in Medinah his pupils included
people as well known as Malik ibn Anas.
Not so. Al-Zuhri also reports it from `Urwa, from `A'isha; so does `Abd
Allah ibn Dhakwan, both major Madanis. So is the Tabi`i Yahya al-Lakhmi
who reports it from her in the Musnad and in Ibn Sa`d's Tabaqat. So is
Abu Ishaq Sa`d ibn Ibrahim who reports it from Imam al-Qasim ibn
Muhammad, one of the Seven Imams of Madina, from `A'isha. All the
narratives of this event have been reported
Nor by narrators from Iraq, where Hisham is
reported to have had shifted after living in Medinah for seventy one
years.
Not so. In addition to the above four Madinese Tabi`in narrators,
Sufyan ibn `Uyayna from Khurasan and `Abd Allah ibn Muhammad ibn Yahya
from Tabarayya in Palestine both report it.
Nor was this hadith reported only by `Urwa but also by `Abd al-Malik
ibn `Umayr, al-Aswad, Ibn Abi Mulayka, Abu Salama ibn `Abd al-Rahman ibn
`Awf, Yahya ibn `Abd al-Rahman ibn Hatib, Abu `Ubayda (`Amir ibn `Abd
Allah ibn Mas`ud) and others of the Tabi`i Imams directly from `A'isha.
This makes the report mass-transmitted (mutawatir) from `A'isha by
over eleven authorities among the Tabi`in, not counting the other major
Companions that reported the same, such as Ibn Mas`ud nor other major
Successors that reported it from other than `A'isha, such as Qatada!
Tehzibu'l-tehzib, one of the most well known
books on the life and reliability of the narrators of the traditions of
the Prophet (pbuh), reports that according to Yaqub ibn Shaibah:
"narratives reported by Hisham are reliable except those that are
reported through the people of Iraq". It further states that Malik ibn
Anas objected on those narratives of Hisham which were reported through
people of Iraq. (vol11, pg 48 - 51)
Rather, Ya`qub said: "Trustworthy, thoroughly reliable (thiqa thabt),
above reproach except after he went to Iraq, at which time he narrated
overly from his father and was criticized for it." Notice that Ya`qub
does not exactly endorse that criticism.
As for Malik, he reports over 100 hadiths from Hisham as is evident
in the two Sahihs and Sunan! to the point that al-Dhahabi questions the
authenticity of his alleged criticism of Hisham.
Indeed, none among the hadith Masters endorsed these reservations
since they were based solely on the fact that Hisham in his last period
(he was 71 at the time of his last trip to Iraq), for the sake of
brevity, would say, "My father, from `A'isha? (abi `an `A'isha)" and no
longer pronounced, "narrated to me (haddathani)".
Al-Mizzi in Tahdhib al-Kamal (30:238) explained that it became a
foregone conclusion for the Iraqis that Hisham did not narrate anything
from his father except what he had heard directly from him.
Ibn Hajar also dismisses the objections against Hisham ibn `Urwa as
negligible in Tahdhib al-Tahdhib (11:45), saying: "It was clear enough
to the Iraqis that he did not narrate from his father other than what he
had heard directly from him".
In fact, to say that "narratives reported by Hisham ibn `Urwa are
reliable except those that are reported through the people of Iraq" is
major nonsense as that would eliminate all narrations of Ayyub al-Sakhtyani
from him since Ayyub was a Basran Iraqi, and those of Abu `Umar al-Nakha`i
who was from Kufa, and those of Hammad ibn Abi Sulayman from Kufa (the
Shaykh of Abu Hanifa), and those of Hammad ibn Salama and Hammad ibn
Zayd both from Basra, and those of Sufyan al-Thawri from Basra, and
those of Shu`ba in Basra, all of whom narrated from Hisham!
Mizanu'l-ai`tidal, another book on the
narrators of the traditions of the Prophet (pbuh) reports that when he
was old, Hisham's memory suffered quite badly. (vol 4, pg 301 - 302)
An outright lie, on the contrary, al-Dhahabi in Mizan al-I`tidal
(4:301 #9233) states: "Hisham ibn `Urwa, one of the eminent
personalities. A Proof in himself, and an Imam. However, in his old age
his memory diminished, but he certainly never became confused. Nor
should any attention be paid to what Abu al-Hasan ibn al-Qattan said
about him and Suhayl ibn Abi Salih becoming confused or changing! Yes,
the man changed a little bit and his memory was not the same as it had
been in his younger days, so that he forgot some of what he had
memorized or lapsed, so what? Is he immune to forgetfulness? [p. 302]
And when he came to Iraq in the last part of his life he narrated a
great amount of knowledge, in the course of which are a few narrations
in which he did not excel, and such as occurs also to Malik, and Shu`ba,
and Waki`, and the major trustworthy masters. So spare yourself
confusion and floundering, do not make mix the firmly-established Imams
with the weak and muddled narrators. Hisham is a Shaykh al-Islam. But
may Allah console us well of you, O Ibn al-Qattan, and the same with
regard to `Abd al-Rahman ibn Khirash's statement from Malik!"
According to the generally accepted tradition,
Ayesha (ra) was born about eight years before Hijra. But according to
another narrative in Bukhari (kitabu'l-tafseer) Ayesha (ra) is reported
to have said that at the time Surah Al-Qamar, the 54th chapter of the
Qur'an, was revealed, "I was a young girl". The 54th surah of the Qur'an
was revealed nine years before Hijra.
Not true. The hadith Masters, Sira historians, and Qur'anic
commentators agree that the splitting of the moon took place about five
years before the Holy Prophet's (upon him blessings and peace) Hijra to
Madina.
Thus it is confirmed that our Mother `Aisha was born between seven
and eight years before the Hijra and the words that she was a jariya or
little girl five years before the Hijra match the fact that her age at
the time Surat al-Qamar was revealed was around 2 or 3.
According to this tradition, Ayesha (ra) had
not only been born before the revelation of the referred surah, but was
actually a young girl (jariyah), not an infant (sibyah) at that time.
Obviously, if this narrative is held to be true, it is in clear
contradiction with the narratives reported by Hisham ibn `Urwah. I see
absolutely no reason that after the comments of the experts on the
narratives of Hisham ibn `Urwah, why we should not accept this narrative
to be more accurate.
A two year old is not an infant. A two year old is able to run
around, which is what jariya means. As for "the comments of the experts"
they concur on 6 or 7 as the age of marriage and 9 as the age of
cohabitation.
According to a number of narratives, Ayesha (ra)
accompanied the Muslims in the battle of Badr and Uhud. Furthermore, it
is also reported in books of hadith and history that no one under the
age of 15 years was allowed to take part in the battle of Uhud. All the
boys below 15 years of age were sent back. Ayesha's (ra) participation
in the battle of Badr and Uhud clearly indicate that she was not nine or
ten years old at that time. After all, women used to accompany men to
the battle fields to help them, not to be a burden on them.
First, the prohibition applied to combatants. It applied neither to
non-combatant boys nor to non-combatant girls and women. Second, `A'isha
did not participate in Badr at all but bade farewell to the combatants
as they were leaving Madina, as narrated by Muslim in his Sahih. On the
day of Uhud (year 3), Anas, at the time only twelve or thirteen years
old, reports seeing an eleven-year old `A'isha and his mother Umm Sulaym
having tied up their dresses and carrying water skins back and forth to
the combatants, as narrated by al-Bukhari and Muslim.
According to almost all the historians, Asma,
the elder sister of Ayesha was ten years older than Ayesha.
Well, Ibn Kathir based himself on Ibn Abi al-Zinad's assertion that
she was ten years older than `A'isha, however, al-Dhahabi in Siyar A`lam
al-Nubala' said there was a greater difference than 10 years between the
two, up to 19, and he is more reliable here.
It is reported in Taqri'bu'l-tehzi'b as well
as Al-bidayah wa'l-nihayah that Asma died in 73 hijrah when she was 100
years old. Now, obviously if Asma was 100 years old in 73 hijrah she
should have been 27 or 28 years old at the time of hijrah. If Asma was
27 or 28 years old at the time of hijrah, Ayesha should have been 17 or
18 years old at that time. Thus, Ayesha, if she got married in 1 AH
(after hijrah) or 2 AH, was between 18 to 20 years old at the time of
her marriage.
Ibn Hajar reports in al-Isaba from Hisham ibn `Urwa, from his father,
that Asma' did live 100 years, and from Abu Nu`aym al-Asbahani that "Asma'
bint Abi Bakr was born 27 years before the Hijra, and she lived until
the beginning of the year 74." None of this amounts to any proof for `A'isha's
age whatsoever.
Tabari in his treatise on Islamic history,
while mentioning Abu Bakr, reports that Abu Bakr had four children and
all four were born during the Jahiliyyah -- the pre Islamic period.
Obviously, if Ayesha was born in the period of Jahiliyyah, she could not
have been less than 14 years in 1 AH -- the time she most likely got
married.
Al-Tabari nowhere reports that "Abu Bakr's four children were all
born in Jahiliyya" but only that Abu Bakr married both their mothers in
Jahiliyya, Qutayla bint Sa`d and Umm Ruman, who bore him four children
in all, two each, `A'isha being the daughter of Umm Ruman.
According to Ibn Hisham, the historian, Ayesha
accepted Islam quite some time before Umar ibn Khattab.
Nowhere does Ibn Hisham say this.
This shows that Ayesha accepted Islam during
the first year of Islam. While, if the narrative of Ayesha's marriage at
seven years of age is held to be true, Ayesha should not have been born
during the first year of Islam.
Rather, Ibn Hisham lists `A'isha among "those that accepted Islam
because of Abu Bakr." This does not mean that she embraced Islam during
the first year of Islam. Nor does it mean that she necessarily embraced
Islam before `Umar (year 6) although she was born the previous year
(year 7 before the Hijra) although it is understood she will
automatically follow her father's choice even before the age of reason.
Tabari has also reported that at the time Abu
Bakr planned on migrating to Habshah (8 years before Hijrah), he went to
Mut`am -- with whose son Ayesha was engaged -- and asked him to take
Ayesha in his house as his son's wife. Mut`am refused, because Abu Bakr
had embraced Islam, and subsequently his son divorced Ayesha (ra).
Not at all, there is no mention of emigration in Tabari's account of
Abu Bakr's discussion with Mut`im. Nor did he ever ask him to take `A'isha
because there had been only some preliminary talk, not a formal
arrangement. Umm Ruman, Abu Bakr's wife, reportedly said: "By Allah, no
promise had been given on our part at all!" Rather, al-Tabari said that
when news of the Prophet's interest in `A'isha came, he went to see
Mut`im. Then Mut`im's wife manifested her fear that her son would become
Muslim if he married into Abu Bakr's family. Abu Bakr then left them and
gave his assent to the Prophet, upon him blessings and peace.
Now, if Ayesha was only seven years old at the
time of her marriage, she could not have been born at the time Abu Bakr
decided on migrating to Habshah. On the basis of this report it seems
only reasonable to assume that Ayesha had not only been born 8 years
before hijrah, but was also a young lady, quite prepared for marriage.
Your assumption fizzles at the root when you read al-Tabari's
positive assertion: "On the day he consummated the marriage with her,
she was nine years old."
According to a narrative reported by Ahmad ibn
Hanbal, after the death of Khadijah, when Khaulah came to the Prophet
advising him to marry again, the Prophet asked her regarding the choices
she had in her mind. Khaulah said: "You can marry a virgin (bikr) or a
woman who has already been married (thayyib)". When the Prophet asked
about who the virgin was, Khaulah proposed Ayesha's name. All those who
know the Arabic language, are aware that the word "bikr" in the Arabic
language is not used for an immature nine year old girl. The correct
word for a young playful girl, as stated earlier is "Jariyah". "Bikr" on
the other hand, is used for an unmarried lady, and obviously a nine year
old is not a "lady".
This is ignorant nonsense, bikr means a virgin girl, a girl who has
never been married even if her age is 0 and there is no unclarity here
whatsoever.
According to Ibn Hajar, Fatimah was five years
older than Ayesha. Fatimah is reported to have been born when the
Prophet was 35 years old. Thus, even if this information is taken to be
correct, Ayesha could by no means be less than 14 years old at the time
of hijrah, and 15 or 16 years old at the time of her marriage.
Rather, Ibn Hajar mentions two versions: (1) al-Waqidi's narration
that Fatima was born when the Prophet was 35; and (2) Ibn `Abd al-Barr's
narration that she was born when he was 41, approximately one year more
or less before Prophethood, and about five years before `A'isha was
born. The latter version matches the established dates.
So our Mother `A'isha was nineteen to twenty years younger than her
sister Asma' (b. 27 before Hijra-d. 74) and about five years to eight
years Fatima's junior.
These are some of the major points that go
against accepting the commonly known narrative regarding Ayesha's (ra)
age at the time of her marriage. In my opinion, neither was it an Arab
tradition to give away girls in marriage at an age as young as nine or
ten years, nor did the Prophet marry Ayesha at such a young age. The
people of Arabia did not object to this marriage, because it never
happened in the manner it has been narrated.
Those that itch to follow misguidance always resort to solipsisms
because they are invariably thin on sources. In this particular case
"the Learner" proves to be ignorant and dishonest. It is no surprise he
moves on every single point, without exception, from incorrect premises
to false conclusions.
Hajj Gibril