What was Ayesha's (ra) Age at the Time of Her Marriage to the Prophet (pbuh)?
To begin with I think it is the responsibility of all those who believe that marrying a girl as young as nine years old was an accepted norm of the Arab culture, to provide at least a few examples to substantiate their point of view. I have not yet been able to find a single reliable instance in the books of Arab history where a girl as young as nine years old was given away in marriage. Unless such examples are given, we do not have any reasonable grounds to believe that it really was an accepted norm.
the age of Ayesha (ra) has been grossly misreported in the narratives of the incident. 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.
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. All the narratives of this event have been reported by narrators from Iraq, where Hisham is reported to have shifted after living in Medinah for seventy-one years.
Tehzeeb al-Tehzeeb, one of the most well known books on the life and reliability of the narrators of the traditions ascribed to 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 (Vol. 11, pg. 48 - 51).
Meezaan al-Ai`tidaal, 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).
According to the generally accepted tradition, Ayesha (ra) was born about eight years before Hijrah. However, according to another narrative in Bukhari (Kitaab al-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 Hijrah. 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 even only 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 should we not accept this narrative to be more accurate.
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 indicates that she was not nine or ten years old at that time. After all, women used to accompany men to the battlefields to help them, not to be a burden upon them.
According to almost all the historians Asma (ra), the elder sister of Ayesha (ra) was ten years older than Ayesha (ra). It is reported in Taqreeb al-Tehzeeb as well as Al-Bidayah wa al-Nihayah that Asma (ra) died in the 73rd year after hijrah[2] when she was 100 years old. Now, obviously if Asma (ra) was 100 years old in the 73rd year after hijrah, she should have been 27 or 28 years old at the time of hijrah. If Asma (ra) was 27 or 28 years old at the time of hijrah, Ayesha (ra) should have been 17 or 18 years old at that time. Thus, Ayesha (ra) - 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.
Tabari in his treatise on Islamic history, while mentioning Abu Bakr (ra) reports that Abu Bakr had four children and all four were born during the Jahiliyyah - the pre Islamic period. Obviously, if Ayesha (ra) 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.
According to Ibn Hisham, the historian, Ayesha (ra) accepted Islam quite some time before Umar ibn Khattab (ra). This shows that Ayesha (ra) accepted Islam during the first year of Islam. While, if the narrative of Ayesha's (ra) marriage at seven years of age is held to be true, Ayesha (ra) should not even have been born during the first year of Islam.
Tabari has also reported that at the time Abu Bakr (ra) planned on migrating to Habshah (8 years before Hijrah), he went to Mut`am - with whose son Ayesha (ra) was engaged at that time - and asked him to take Ayesha (ra) in his house as his son's wife. Mut`am refused, because Abu Bakr had embraced Islam. Subsequently, his son divorced Ayesha (ra). Now, if Ayesha (ra) 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 (ra) had not only been born 8 years before hijrah, but was also a young lady, quite prepared for marriage.
According to a narrative reported by Ahmad ibn Hanbal, after the death of Khadijah (ra), when Khaulah (ra) came to the Prophet (pbuh) advising him to marry again, the Prophet (pbuh) 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 (pbuh) asked about who the virgin was, Khaulah proposed Ayesha's (ra) 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".
According to Ibn Hajar, Fatimah (ra) was five years older than Ayesha (ra). Fatimah (ra) is reported to have been born when the Prophet (pbuh) was 35 years old. Thus, even if this information is taken to be correct, Ayesha (ra) 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.
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.
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 (pbuh) marry Ayesha (ra) 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.
[1] The answer to this question is primarily based on the research by Habib ur Rahman Kandhalwi (urdu) as presented in his booklet, "Tehqiq e umar e Siddiqah e Ka'inat", Anjuman Uswa e hasanah, Karachi, Pakistan
[2] That is, the migration of the Prophet (pbuh)
by Moiz Amjad
Other evidence Aishah's Age:
The marriage of the Prophet to Aishah [عائشة أم المؤمنين رضي الله عنها] is brought up again, by Islam haters- who try to attack his honour.
How do we respond?
There is nothing in our religion that is shameful: we don’t apologise to anyone and we are proud of our religion.
We should not resort to vigilante mob-justice, but insulting the symbols of our faith are a red line. We should raise awareness and the Muslim governments have a duty to protect the symbols of Islam.
Now getting to the topic:
𝗙𝗶𝗿𝘀𝘁 𝗾𝘂𝗲𝘀𝘁𝗶𝗼𝗻:
Did Aishah CLAIM that the Prophet married her at 6 and consummated the marriage at 9?
Yes , it is mentioned in a hadith that she said this:
𝗦𝗲𝗰𝗼𝗻𝗱 𝗾𝘂𝗲𝘀𝘁𝗶𝗼𝗻:
Could Aishah be mistaken about her age?
Yes , this is entirely possible:
1- The Prophet (ﷺ) said:
إِنَّا أُمَّةٌ أُمِّيَّةٌ، لاَ نَكْتُبُ وَلاَ نَحْسُبُ
"𝗪𝗲 𝗮𝗿𝗲 𝗮𝗻 𝗶𝗹𝗹𝗶𝘁𝗲𝗿𝗮𝘁𝗲 𝗻𝗮𝘁𝗶𝗼𝗻; 𝘄𝗲 𝗻𝗲𝗶𝘁𝗵𝗲𝗿 𝘄𝗿𝗶𝘁𝗲, 𝗻𝗼𝗿 𝗸𝗻𝗼𝘄 𝗮𝗰𝗰𝗼𝘂𝗻𝘁𝘀."
['Sahih Bukhari', 1913].
https://sunnah.com/bukhari:
2- The Qur'an states:
هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا
'𝗛𝗲 𝗶𝘀 𝘁𝗵𝗲 𝗢𝗻𝗲 𝗪𝗵𝗼 𝗿𝗮𝗶𝘀𝗲𝗱 𝗮𝗺𝗼𝗻𝗴 𝘁𝗵𝗲 𝗶𝗹𝗹𝗶𝘁𝗲𝗿𝗮𝘁𝗲𝘀 𝗮 𝗺𝗲𝘀𝘀𝗲𝗻𝗴𝗲𝗿.' [62:2].
3- The Qur'an states:
وَقُل لِّلَّذِينَ أُوتُوا الْكِتَابَ وَالْأُمِّيِّينَ أَأَسْلَمْتُمْ
'𝗦𝗮𝘆 𝘁𝗼 𝘁𝗵𝗼𝘀𝗲 𝘄𝗵𝗼 𝘄𝗲𝗿𝗲 𝗴𝗶𝘃𝗲𝗻 𝘁𝗵𝗲 𝗦𝗰𝗿𝗶𝗽𝘁𝘂𝗿𝗲 𝗮𝗻𝗱 𝘁𝗵𝗲 𝗶𝗹𝗹𝗶𝘁𝗲𝗿𝗮𝘁𝗲𝘀: “𝗗𝗼 𝘆𝗼𝘂 𝘀𝘂𝗯𝗺𝗶𝘁 𝘆𝗼𝘂𝗿𝘀𝗲𝗹𝘃𝗲𝘀 (𝘁𝗼 𝗚𝗼𝗱)?” [3:20].
In those times, dates were guess work from memory....
The Arabs remembered dates by linking them to big events, like "the year of the elephant" or "the year of the famine".
These things were not always written down.
She had one of the greatest minds no doubt, but she was not infallible, so it is possible that she was mistaken.
𝗧𝗵𝗶𝗿𝗱 𝗾𝘂𝗲𝘀𝘁𝗶𝗼𝗻:
Is there any historic evidence that suggests that Aishah may have been mistaken?
Yes - The Syrian Hadith specialist, Salahudin al-Idlibi has provided 10 historical evidences which indicate that Aishah must have been 14 at the age of marriage and 17 at the age of consummation.
Read the English translation of his research here: https://hawramani.com/aisha-age-of-marriage-to-prophet.../
What indicates that Aishah was guessing as well is that she sometimes said her marriage was at 6 and sometimes 7, and that the consummation was sometimes 9 and sometimes 10 - so she herself wasn't sure.
These are all authentic narrations.
Even today in some lands, many people don't know how old their are...they just use guesses.
𝗙𝗼𝘂𝗿𝘁𝗵 𝗾𝘂𝗲𝘀𝘁𝗶𝗼𝗻:
Did scholars rely on History to cross-check narrations?
Yes, they did:
Imam al-Sakhawi dedicated an entire book to this topic - its called:
الإعلان بالتوبيخ
لمن ذم أهل التوريخ
It's a 400 page book in which he argues the importance of history and criticises those who downplay its importance.
History was not some external tool - it had become an integral part of the process in Hadith sciences.
He brings many examples from the Salaf, relying heavily on History, such as:
1- Sufyan al-Thawri said (p. 38):
لَمَّا اسْتَعْمَلَ الرُّوَاةُ الْكَذِبَ اسْتَعْمَلْنَا لَهُمُ التَّارِيخَ
"𝗪𝗵𝗲𝗻 𝘁𝗵𝗲 𝗻𝗮𝗿𝗿𝗮𝘁𝗼𝗿𝘀 𝘀𝘁𝗮𝗿𝘁𝗲𝗱 𝘂𝘀𝗶𝗻𝗴 𝗹𝗶𝗲𝘀, 𝘄𝗲 𝘀𝘁𝗮𝗿𝘁𝗲𝗱 𝘂𝘀𝗶𝗻𝗴 𝗵𝗶𝘀𝘁𝗼𝗿𝘆 𝗮𝗴𝗮𝗶𝗻𝘀𝘁 𝘁𝗵𝗲𝗺."
2- Hassan Bin Zayd said (p. 39):
لَمْ نَسْتَعِنْ عَلَى الْكَذَّابِينَ بِمِثْلِ التَّارِيخِ
"𝗪𝗲 𝗱𝗶𝗱 𝗻𝗼𝘁 𝗿𝗲𝗹𝘆 𝗼𝗻 𝗮𝗻𝘆𝘁𝗵𝗶𝗻𝗴 𝗮𝗴𝗮𝗶𝗻𝘀𝘁 𝘁𝗵𝗲 𝗹𝗶𝗮𝗿𝘀 𝗺𝗼𝗿𝗲 𝘁𝗵𝗮𝗻 𝗼𝗻 𝗵𝗶𝘀𝘁𝗼𝗿𝘆."
3- A man was narrating from Khalid bin Ma'dan (p. 39).
Ismail bin Ayyash asked him: "In which year did you write narrations from Khalid bin Ma'dan?" He replied: "In the year 113."
Ismail said:
أنت تزعم أنك سمعت من خالد بن معدان بعد موته بسبع سنين ؟
"𝗦𝗼 𝘆𝗼𝘂 𝗰𝗹𝗮𝗶𝗺 𝘁𝗼 𝗵𝗮𝘃𝗲 𝗵𝗲𝗮𝗿𝗱 𝗳𝗿𝗼𝗺 𝗵𝗶𝗺 𝟳 𝘆𝗲𝗮𝗿𝘀 𝗮𝗳𝘁𝗲𝗿 𝗵𝗶𝘀 𝗱𝗲𝗮𝘁𝗵?"
4- [Al-Mu’allā] said (p. 41): ‘Abū Wā’il narrated to us, he said: ‘Ibn Mas’ūd attacked us on the day of Siffīn’.
So Abū Nu’aym said:
أَتُرَاهُ بُعِثَ بَعْدَ الْمَوْتِ
‘𝗗𝗼 𝘆𝗼𝘂 𝘁𝗵𝗶𝗻𝗸 𝗵𝗲 𝘄𝗮𝘀 𝗿𝗮𝗶𝘀𝗲𝗱 𝗮𝗳𝘁𝗲𝗿 𝗱𝗲𝗮𝘁𝗵?'
[Ibn Mas’ūd passed away in 32 or 33H, several years before the day in question]
5-Hafs Bin Ghyath said:
وروينا عن حفص بن غياث أنه قال : " إذا اتهمتم الشيخ ، فحاسبوه بالسنين " ، يعني احسبوا سنه وسن من كتب عنه .
6- A man narrated something from Ibn Humaid and they asked him about his age. When he told them his age, he was born 13 years after Ibn Humaid had died.
They said:
سمع هذا الشيخ من عبد بن حميد بعد موته بثلاث عشرة سنة
'𝗧𝗵𝗶𝘀 𝗦𝗵𝗮𝘆𝗸𝗵 𝗰𝗹𝗮𝗶𝗺𝘀 𝘁𝗼 𝗵𝗮𝘃𝗲 𝗵𝗲𝗮𝗿𝗱 𝗜𝗯𝗻 𝗛𝘂𝗺𝗮𝗶𝗱 𝘀𝗽𝗲𝗮𝗸 𝘁𝗵𝗶𝗿𝘁𝗲𝗲𝗻 𝘆𝗲𝗮𝗿𝘀 𝗮𝗳𝘁𝗲𝗿 𝗵𝗲 𝗵𝗮𝗱 𝗱𝗶𝗲𝗱.'
7-Al-Zarkhashi :
معرفة التاريخ المتعلق بالمتون
8- Muhadith Al-Mu'allimi Al-Yamani says 'Al-Fawaid al-Majmua' (353):
النظر في متن الخير ، كل من تأمل منطوق الخبر ، ثم عرضه على الواقع ، عرف حقيقة الحال
"... 𝗧𝗵𝗲𝗻 𝗽𝗿𝗲𝘀𝗲𝗻𝘁 [𝘁𝗵𝗲 𝗰𝗼𝗻𝘁𝗲𝗻𝘁 𝗼𝗳 𝘁𝗵𝗲 𝗻𝗮𝗿𝗿𝗮𝘁𝗶𝗼𝗻] 𝘁𝗼 𝗿𝗲𝗮𝗹𝗶𝘁𝘆 𝗮𝗻𝗱 𝘆𝗼𝘂 𝘄𝗶𝗹𝗹 𝗸𝗻𝗼𝘄 𝘁𝗵𝗲 𝘁𝗿𝘂𝘁𝗵 𝗼𝗳 𝘁𝗵𝗲 𝗺𝗮𝘁𝘁𝗲𝗿."
9- It is reported in 'Mizan al-'itidal', [3/225]:
يحيى الوحاظى، حدثنا عفير بن معدان، قال: قدم علينا عمر [بن موسى] (1) حمص، فاجتمعنا إليه، فجعل يقول: حدثنا شيخكم الصالح.
فقلنا: من هذا؟ فقال: خالد بن معدان.
قلت له: في أي سنة لقيته؟ قال: في سنة ثمان ومائة في غزاة أرمينية [قلت: اتق الله] (1) يا شيخ، لا تكذب.
مات خالد في سنة أربع ومائة، وأزيدك أنه لم يغز أرمينية قط.
𝗔 𝗺𝗮𝗻 𝗿𝗲𝗽𝗼𝗿𝘁𝗲𝗱 𝘁𝗵𝗮𝘁 𝗞𝗵𝗮𝗹𝗶𝗱 𝗯𝗶𝗻 𝗠𝗶'𝗱𝗮𝗻 𝗻𝗮𝗿𝗿𝗮𝘁𝗲𝗱 𝘀𝗼𝗺𝗲𝘁𝗵𝗶𝗻𝗴 𝘁𝗼 𝗵𝗶𝗺 𝗶𝗻 𝗮 𝗰𝗲𝗿𝘁𝗮𝗶𝗻 𝘆𝗲𝗮𝗿, 𝗮𝘁 𝘁𝗵𝗲 𝗯𝗮𝘁𝘁𝗹𝗲 𝗼𝗳 𝗔𝗿𝗺𝗲𝗻𝗶𝗮.
𝗧𝗵𝗲 𝘀𝗰𝗵𝗼𝗹𝗮𝗿𝘀 𝘄𝗵𝗼 𝗸𝗻𝗲𝘄 𝗵𝗶𝘀𝘁𝗼𝗿𝘆 𝗿𝗲𝗯𝘂𝗸𝗲𝗱 𝗵𝗶𝗺 𝗮𝗻𝗱 𝘀𝗮𝗶𝗱: '𝗙𝗲𝗮𝗿 𝗔𝗹𝗹𝗮𝗵', 𝘀𝗮𝘆𝗶𝗻𝗴 𝘁𝗵𝗮𝘁 𝗵𝗲 𝗵𝗮𝗱 𝗮𝗹𝗿𝗲𝗮𝗱𝘆 𝗱𝗶𝗲𝗱 𝗶𝗻 𝘁𝗵𝗮𝘁 𝘆𝗲𝗮𝗿 𝗮𝗻𝗱 𝘁𝗵𝗮𝘁 𝗵𝗲 𝗱𝗶𝗱𝗻'𝘁 𝗲𝘃𝗲𝗻 𝘁𝗮𝗸𝗲 𝗽𝗮𝗿𝘁 𝗶𝗻 𝘁𝗵𝗲 𝗯𝗮𝘁𝘁𝗹𝗲 𝗼𝗳 𝗔𝗿𝗺𝗲𝗻𝗶𝗮!
So they used historical evidences against him... if they didn't know history, they would have believed him.
10- It has been reported:
كان في عهد الخطيب البغدادي قد أظهر بعض اليهود كتاباً وادعى أنه كتاب رسول الله صلى الله عليه و سلم بإسقاط الجزية عن أهل خيبر وفيه شهادات الصحابة وأن خط علي بن أبي طالب فيه فعرضه رئيس الرؤساء ابن المسلمة على أبي بكر الخطيب فقال: هذا مزور. قيل: من أين لك ؟ قال: في الكتاب شهادة معاوية بن أبي سفيان ومعاوية أسلم يوم الفتح وخيبر كانت في سنة سبع، وفيه شهادة سعد بن معاذ وكان قد مات يوم الخندق فاستحسن ذلك منه.
ينظر هذه القصة في: المنتظم في تاريخ الملوك والأمم لابن الجوزي: 8/265، وسير أعلام النبلاء للذهبي: 18/280، والطبقات الكبرى للسبكي: 4/35، وغيرها.
𝗜𝗻 𝘁𝗵𝗲 𝘁𝗶𝗺𝗲 𝗼𝗳 𝗞𝗵𝗮𝘁𝗶𝗯 𝗮𝗹-𝗕𝗮𝗴𝗵𝗱𝗮𝗱𝗶, 𝘁𝗵𝗲 𝗝𝗲𝘄𝘀 𝗽𝗿𝗼𝗱𝘂𝗰𝗲𝗱 𝗮 𝗱𝗼𝗰𝘂𝗺𝗲𝗻𝘁 𝘁𝗼 𝘁𝗵𝗲 𝗠𝘂𝘀𝗹𝗶𝗺 𝗿𝘂𝗹𝗲𝗿, 𝗶𝗻 𝘄𝗵𝗶𝗰𝗵 𝘁𝗵𝗲 𝗣𝗿𝗼𝗽𝗵𝗲𝘁 𝗮𝗽𝗽𝗮𝗿𝗲𝗻𝘁𝗹𝘆 𝗿𝗲𝗺𝗼𝘃𝗲𝗱 𝘁𝗵𝗲 𝗝𝗶𝘇𝗶𝘆𝗮𝗵 𝘁𝗮𝘅 𝗳𝗿𝗼𝗺 𝘁𝗵𝗲 𝗝𝗲𝘄𝘀 𝗼𝗻 𝘁𝗵𝗲 𝗱𝗮𝘆 𝗼𝗳 𝗞𝗵𝗮𝘆𝗯𝗮𝗿.
𝗞𝗵𝗮𝘁𝗶𝗯 𝗮𝗹-𝗕𝗮𝗴𝗵𝗱𝗮𝗱𝗶 𝘀𝗮𝗶𝗱: '𝗧𝗵𝗶𝘀 𝗶𝘀 𝗮 𝗳𝗼𝗿𝗴𝗲𝗿𝘆'.
𝗧𝗵𝗲𝘆 𝗮𝘀𝗸𝗲𝗱 𝘄𝗵𝘆?
𝗛𝗲 𝗲𝘅𝗽𝗹𝗮𝗶𝗻𝗲𝗱 𝘁𝗵𝗮𝘁 𝗼𝗻𝗲 𝗼𝗳 𝘁𝗵𝗲 𝘄𝗶𝘁𝗻𝗲𝘀𝘀𝗲𝘀 𝘁𝗼 𝘁𝗵𝗶𝘀 𝗱𝗼𝗰𝘂𝗺𝗲𝗻𝘁 𝗺𝗲𝗻𝘁𝗶𝗼𝗻𝗲𝗱 𝗮𝗿𝗲 𝗠𝘂'𝗮𝘄𝗶𝘆𝗮𝗵, 𝗮𝗻𝗱 𝗵𝗲 𝗯𝗲𝗰𝗮𝗺𝗲 𝗠𝘂𝘀𝗹𝗶𝗺 𝗼𝗻 𝘁𝗵𝗲 𝗱𝗮𝘆 𝗼𝗳 𝘁𝗵𝗲 𝗰𝗼𝗻𝗾𝘂𝗲𝘀𝘁, 𝗮𝗻𝗱 𝗞𝗵𝗮𝘆𝗯𝗮𝗿 𝘄𝗮𝘀 𝗯𝗲𝗳𝗼𝗿𝗲 𝘁𝗵𝗶𝘀!
𝗔𝗻𝗱 𝘀𝗲𝗰𝗼𝗻𝗱𝗹𝘆, 𝗮𝗻𝗼𝘁𝗵𝗲𝗿 𝘄𝗶𝘁𝗻𝗲𝘀𝘀 𝗺𝗲𝗻𝘁𝗶𝗼𝗻𝗲𝗱 𝗶𝗻 𝘁𝗵𝗶𝘀 𝗹𝗶𝘀𝘁 𝗶𝘀 𝗦𝗮'𝗱 𝗯𝗶𝗻 𝗠𝘂'𝗮𝗱𝗵, 𝗮𝗻𝗱 𝗵𝗲 𝗵𝗮𝗱 𝗮𝗹𝗿𝗲𝗮𝗱𝘆 𝗱𝗶𝗲𝗱 𝗼𝗻 𝘁𝗵𝗲 𝗱𝗮𝘆 𝗼𝗳 𝗞𝗵𝗮𝗻𝗱𝗮𝗾, 𝘄𝗵𝗶𝗰𝗵 𝘄𝗮𝘀 𝗯𝗲𝗳𝗼𝗿𝗲 𝗞𝗵𝗮𝘆𝗯𝗮𝗿.
So, he used history to proof this document was fake.
So, what scholars did in terms of gathering these historic evidences to show Aisha was older is not a deviation, but perfectly in line with the methodology of Hadith scholars.
This is why Imam Bukhari wrote: 'Tarikh al-Kabir' [التاريخ الكبير] [The Great History], in which he listed the bioagraphies of about 40,000 narrators, when they were born, when they died, who they met, where they lived, etc.
History has always been important to scholars of Hadith.
And history is not only used to catch liars - but also genuine mistakes of truthful people, who may have mixed up some issues.
Beyond all that one important thing to remember is that, NO ONE knew how old they were in 7th century Arabia. We do not even know the exact age of the Prophet(SAW). In Bukhari there are 2 estimates and 1 in Muslim:
"The Prophet (sa) died when he was sixty three years old." (https://sunnah.com/bukhari/61/45)
Sahih Muslim narrates: "Allah's Messenger (ﷺ) died when he had attained the age of sixty-five."(https://sunnah.com/muslim/43/160)
Sahih Bukhari elsewhere narrates: "Allah took him (ﷺ) unto Him at the age of sixty" (https://sunnah.com/bukhari/77/117)
Most scholars agree to 63 because of other evidence.
If we do not know the age of the Prophet(SAW) with accuracy, any companions become much harder.
𝗖𝗼𝗻𝗰𝗹𝘂𝘀𝗶𝗼𝗻:
We could easily turn the tables on them, but we also don't have to fight every battle and defend every accusation people make ... especially when thier just blind with hate and have no liking to accept the truth.
If someone accuses our Prophet of these things, then simply say:
We also have multiple historic evidences which indicate that she may have been mistaken about her age or could definitely be older based on vast other evidence.
That's it.
And if they then reject history and insist that she cannot be wrong, we can then put 100s of Ahadith in front of them in which these same Sahaba & Sahabiyat witnessed miracles of the Prophet with their own eyes.
They should then accept those as well and embrace Islam if they’re truthful.
Difference between Sunnah and Hadith
Narratives were never received by the entire generation of the companions of the Holy Prophet (pbuh). Therefore it did not attain the status of tawatur and consensus of the companions of the Holy Prophet (pbuh). A study of the available traditions and history of Muslim scholarship would reveal that even the companions of the Holy Prophet (pbuh) would differ upon his sayings. The reason being that an individual irrespective of how excellent memory and perfect understanding could have misunderstood the actual implication of a saying or may not have communicated his knowledge to the next properly. We can say that the Sunan being practical in nature, well defined and not dependent upon the understanding of individuals are not subject to misunderstanding.
#islam #truth #prophetmuhammad #misconceptions #tiretheonism
What was Ayesha's (ra) Age at the Time of Her Marriage to the Prophet (pbuh)?
To begin with I think it is the responsibility of all those who believe that marrying a girl as young as nine years old was an accepted norm of the Arab culture, to provide at least a few examples to substantiate their point of view. I have not yet been able to find a single reliable instance in the books of Arab history where a girl as young as nine years old was given away in marriage. Unless such examples are given, we do not have any reasonable grounds to believe that it really was an accepted norm.
the age of Ayesha (ra) has been grossly misreported in the narratives of the incident. 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.
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. All the narratives of this event have been reported by narrators from Iraq, where Hisham is reported to have shifted after living in Medinah for seventy-one years.
Tehzeeb al-Tehzeeb, one of the most well known books on the life and reliability of the narrators of the traditions ascribed to 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 (Vol. 11, pg. 48 - 51).
Meezaan al-Ai`tidaal, 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).
According to the generally accepted tradition, Ayesha (ra) was born about eight years before Hijrah. However, according to another narrative in Bukhari (Kitaab al-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 Hijrah. 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 even only 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 should we not accept this narrative to be more accurate.
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 indicates that she was not nine or ten years old at that time. After all, women used to accompany men to the battlefields to help them, not to be a burden upon them.
According to almost all the historians Asma (ra), the elder sister of Ayesha (ra) was ten years older than Ayesha (ra). It is reported in Taqreeb al-Tehzeeb as well as Al-Bidayah wa al-Nihayah that Asma (ra) died in the 73rd year after hijrah[2] when she was 100 years old. Now, obviously if Asma (ra) was 100 years old in the 73rd year after hijrah, she should have been 27 or 28 years old at the time of hijrah. If Asma (ra) was 27 or 28 years old at the time of hijrah, Ayesha (ra) should have been 17 or 18 years old at that time. Thus, Ayesha (ra) - 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.
Tabari in his treatise on Islamic history, while mentioning Abu Bakr (ra) reports that Abu Bakr had four children and all four were born during the Jahiliyyah - the pre Islamic period. Obviously, if Ayesha (ra) 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.
According to Ibn Hisham, the historian, Ayesha (ra) accepted Islam quite some time before Umar ibn Khattab (ra). This shows that Ayesha (ra) accepted Islam during the first year of Islam. While, if the narrative of Ayesha's (ra) marriage at seven years of age is held to be true, Ayesha (ra) should not even have been born during the first year of Islam.
Tabari has also reported that at the time Abu Bakr (ra) planned on migrating to Habshah (8 years before Hijrah), he went to Mut`am - with whose son Ayesha (ra) was engaged at that time - and asked him to take Ayesha (ra) in his house as his son's wife. Mut`am refused, because Abu Bakr had embraced Islam. Subsequently, his son divorced Ayesha (ra). Now, if Ayesha (ra) 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 (ra) had not only been born 8 years before hijrah, but was also a young lady, quite prepared for marriage.
According to a narrative reported by Ahmad ibn Hanbal, after the death of Khadijah (ra), when Khaulah (ra) came to the Prophet (pbuh) advising him to marry again, the Prophet (pbuh) 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 (pbuh) asked about who the virgin was, Khaulah proposed Ayesha's (ra) 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".
According to Ibn Hajar, Fatimah (ra) was five years older than Ayesha (ra). Fatimah (ra) is reported to have been born when the Prophet (pbuh) was 35 years old. Thus, even if this information is taken to be correct, Ayesha (ra) 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.
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.
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 (pbuh) marry Ayesha (ra) 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.
[1] The answer to this question is primarily based on the research by Habib ur Rahman Kandhalwi (urdu) as presented in his booklet, "Tehqiq e umar e Siddiqah e Ka'inat", Anjuman Uswa e hasanah, Karachi, Pakistan
[2] That is, the migration of the Prophet (pbuh)
by Moiz Amjad
Other evidence Aishah's Age:
The marriage of the Prophet to Aishah [عائشة أم المؤمنين رضي الله عنها] is brought up again, by Islam haters- who try to attack his honour.
How do we respond?
There is nothing in our religion that is shameful: we don’t apologise to anyone and we are proud of our religion.
We should not resort to vigilante mob-justice, but insulting the symbols of our faith are a red line. We should raise awareness and the Muslim governments have a duty to protect the symbols of Islam.
Now getting to the topic:
𝗙𝗶𝗿𝘀𝘁 𝗾𝘂𝗲𝘀𝘁𝗶𝗼𝗻:
Did Aishah CLAIM that the Prophet married her at 6 and consummated the marriage at 9?
Yes , it is mentioned in a hadith that she said this:
𝗦𝗲𝗰𝗼𝗻𝗱 𝗾𝘂𝗲𝘀𝘁𝗶𝗼𝗻:
Could Aishah be mistaken about her age?
Yes , this is entirely possible:
1- The Prophet (ﷺ) said:
إِنَّا أُمَّةٌ أُمِّيَّةٌ، لاَ نَكْتُبُ وَلاَ نَحْسُبُ
"𝗪𝗲 𝗮𝗿𝗲 𝗮𝗻 𝗶𝗹𝗹𝗶𝘁𝗲𝗿𝗮𝘁𝗲 𝗻𝗮𝘁𝗶𝗼𝗻; 𝘄𝗲 𝗻𝗲𝗶𝘁𝗵𝗲𝗿 𝘄𝗿𝗶𝘁𝗲, 𝗻𝗼𝗿 𝗸𝗻𝗼𝘄 𝗮𝗰𝗰𝗼𝘂𝗻𝘁𝘀."
['Sahih Bukhari', 1913].
2- The Qur'an states:
هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا
'𝗛𝗲 𝗶𝘀 𝘁𝗵𝗲 𝗢𝗻𝗲 𝗪𝗵𝗼 𝗿𝗮𝗶𝘀𝗲𝗱 𝗮𝗺𝗼𝗻𝗴 𝘁𝗵𝗲 𝗶𝗹𝗹𝗶𝘁𝗲𝗿𝗮𝘁𝗲𝘀 𝗮 𝗺𝗲𝘀𝘀𝗲𝗻𝗴𝗲𝗿.' [62:2].
3- The Qur'an states:
وَقُل لِّلَّذِينَ أُوتُوا الْكِتَابَ وَالْأُمِّيِّينَ أَأَسْلَمْتُمْ
'𝗦𝗮𝘆 𝘁𝗼 𝘁𝗵𝗼𝘀𝗲 𝘄𝗵𝗼 𝘄𝗲𝗿𝗲 𝗴𝗶𝘃𝗲𝗻 𝘁𝗵𝗲 𝗦𝗰𝗿𝗶𝗽𝘁𝘂𝗿𝗲 𝗮𝗻𝗱 𝘁𝗵𝗲 𝗶𝗹𝗹𝗶𝘁𝗲𝗿𝗮𝘁𝗲𝘀: “𝗗𝗼 𝘆𝗼𝘂 𝘀𝘂𝗯𝗺𝗶𝘁 𝘆𝗼𝘂𝗿𝘀𝗲𝗹𝘃𝗲𝘀 (𝘁𝗼 𝗚𝗼𝗱)?” [3:20].
In those times, dates were guess work from memory....
The Arabs remembered dates by linking them to big events, like "the year of the elephant" or "the year of the famine".
These things were not always written down.
She had one of the greatest minds no doubt, but she was not infallible, so it is possible that she was mistaken.
𝗧𝗵𝗶𝗿𝗱 𝗾𝘂𝗲𝘀𝘁𝗶𝗼𝗻:
Is there any historic evidence that suggests that Aishah may have been mistaken?
Yes - The Syrian Hadith specialist, Salahudin al-Idlibi has provided 10 historical evidences which indicate that Aishah must have been 14 at the age of marriage and 17 at the age of consummation.
Read the English translation of his research here: https://hawramani.com/aisha-ag....e-of-marriage-to-pro.../
What indicates that Aishah was guessing as well is that she sometimes said her marriage was at 6 and sometimes 7, and that the consummation was sometimes 9 and sometimes 10 - so she herself wasn't sure.
These are all authentic narrations.
Even today in some lands, many people don't know how old their are...they just use guesses.
𝗙𝗼𝘂𝗿𝘁𝗵 𝗾𝘂𝗲𝘀𝘁𝗶𝗼𝗻:
Did scholars rely on History to cross-check narrations?
Yes, they did:
Imam al-Sakhawi dedicated an entire book to this topic - its called:
الإعلان بالتوبيخ
لمن ذم أهل التوريخ
It's a 400 page book in which he argues the importance of history and criticises those who downplay its importance.
History was not some external tool - it had become an integral part of the process in Hadith sciences.
He brings many examples from the Salaf, relying heavily on History, such as:
1- Sufyan al-Thawri said (p. 38):
لَمَّا اسْتَعْمَلَ الرُّوَاةُ الْكَذِبَ اسْتَعْمَلْنَا لَهُمُ التَّارِيخَ
"𝗪𝗵𝗲𝗻 𝘁𝗵𝗲 𝗻𝗮𝗿𝗿𝗮𝘁𝗼𝗿𝘀 𝘀𝘁𝗮𝗿𝘁𝗲𝗱 𝘂𝘀𝗶𝗻𝗴 𝗹𝗶𝗲𝘀, 𝘄𝗲 𝘀𝘁𝗮𝗿𝘁𝗲𝗱 𝘂𝘀𝗶𝗻𝗴 𝗵𝗶𝘀𝘁𝗼𝗿𝘆 𝗮𝗴𝗮𝗶𝗻𝘀𝘁 𝘁𝗵𝗲𝗺."
2- Hassan Bin Zayd said (p. 39):
لَمْ نَسْتَعِنْ عَلَى الْكَذَّابِينَ بِمِثْلِ التَّارِيخِ
"𝗪𝗲 𝗱𝗶𝗱 𝗻𝗼𝘁 𝗿𝗲𝗹𝘆 𝗼𝗻 𝗮𝗻𝘆𝘁𝗵𝗶𝗻𝗴 𝗮𝗴𝗮𝗶𝗻𝘀𝘁 𝘁𝗵𝗲 𝗹𝗶𝗮𝗿𝘀 𝗺𝗼𝗿𝗲 𝘁𝗵𝗮𝗻 𝗼𝗻 𝗵𝗶𝘀𝘁𝗼𝗿𝘆."
3- A man was narrating from Khalid bin Ma'dan (p. 39).
Ismail bin Ayyash asked him: "In which year did you write narrations from Khalid bin Ma'dan?" He replied: "In the year 113."
Ismail said:
أنت تزعم أنك سمعت من خالد بن معدان بعد موته بسبع سنين ؟
"𝗦𝗼 𝘆𝗼𝘂 𝗰𝗹𝗮𝗶𝗺 𝘁𝗼 𝗵𝗮𝘃𝗲 𝗵𝗲𝗮𝗿𝗱 𝗳𝗿𝗼𝗺 𝗵𝗶𝗺 𝟳 𝘆𝗲𝗮𝗿𝘀 𝗮𝗳𝘁𝗲𝗿 𝗵𝗶𝘀 𝗱𝗲𝗮𝘁𝗵?"
4- [Al-Mu’allā] said (p. 41): ‘Abū Wā’il narrated to us, he said: ‘Ibn Mas’ūd attacked us on the day of Siffīn’.
So Abū Nu’aym said:
أَتُرَاهُ بُعِثَ بَعْدَ الْمَوْتِ
‘𝗗𝗼 𝘆𝗼𝘂 𝘁𝗵𝗶𝗻𝗸 𝗵𝗲 𝘄𝗮𝘀 𝗿𝗮𝗶𝘀𝗲𝗱 𝗮𝗳𝘁𝗲𝗿 𝗱𝗲𝗮𝘁𝗵?'
[Ibn Mas’ūd passed away in 32 or 33H, several years before the day in question]
5-Hafs Bin Ghyath said:
وروينا عن حفص بن غياث أنه قال : " إذا اتهمتم الشيخ ، فحاسبوه بالسنين " ، يعني احسبوا سنه وسن من كتب عنه .
6- A man narrated something from Ibn Humaid and they asked him about his age. When he told them his age, he was born 13 years after Ibn Humaid had died.
They said:
سمع هذا الشيخ من عبد بن حميد بعد موته بثلاث عشرة سنة
'𝗧𝗵𝗶𝘀 𝗦𝗵𝗮𝘆𝗸𝗵 𝗰𝗹𝗮𝗶𝗺𝘀 𝘁𝗼 𝗵𝗮𝘃𝗲 𝗵𝗲𝗮𝗿𝗱 𝗜𝗯𝗻 𝗛𝘂𝗺𝗮𝗶𝗱 𝘀𝗽𝗲𝗮𝗸 𝘁𝗵𝗶𝗿𝘁𝗲𝗲𝗻 𝘆𝗲𝗮𝗿𝘀 𝗮𝗳𝘁𝗲𝗿 𝗵𝗲 𝗵𝗮𝗱 𝗱𝗶𝗲𝗱.'
7-Al-Zarkhashi :
معرفة التاريخ المتعلق بالمتون
8- Muhadith Al-Mu'allimi Al-Yamani says 'Al-Fawaid al-Majmua' (353):
النظر في متن الخير ، كل من تأمل منطوق الخبر ، ثم عرضه على الواقع ، عرف حقيقة الحال
"... 𝗧𝗵𝗲𝗻 𝗽𝗿𝗲𝘀𝗲𝗻𝘁 [𝘁𝗵𝗲 𝗰𝗼𝗻𝘁𝗲𝗻𝘁 𝗼𝗳 𝘁𝗵𝗲 𝗻𝗮𝗿𝗿𝗮𝘁𝗶𝗼𝗻] 𝘁𝗼 𝗿𝗲𝗮𝗹𝗶𝘁𝘆 𝗮𝗻𝗱 𝘆𝗼𝘂 𝘄𝗶𝗹𝗹 𝗸𝗻𝗼𝘄 𝘁𝗵𝗲 𝘁𝗿𝘂𝘁𝗵 𝗼𝗳 𝘁𝗵𝗲 𝗺𝗮𝘁𝘁𝗲𝗿."
9- It is reported in 'Mizan al-'itidal', [3/225]:
يحيى الوحاظى، حدثنا عفير بن معدان، قال: قدم علينا عمر [بن موسى] (1) حمص، فاجتمعنا إليه، فجعل يقول: حدثنا شيخكم الصالح.
فقلنا: من هذا؟ فقال: خالد بن معدان.
قلت له: في أي سنة لقيته؟ قال: في سنة ثمان ومائة في غزاة أرمينية [قلت: اتق الله] (1) يا شيخ، لا تكذب.
مات خالد في سنة أربع ومائة، وأزيدك أنه لم يغز أرمينية قط.
𝗔 𝗺𝗮𝗻 𝗿𝗲𝗽𝗼𝗿𝘁𝗲𝗱 𝘁𝗵𝗮𝘁 𝗞𝗵𝗮𝗹𝗶𝗱 𝗯𝗶𝗻 𝗠𝗶'𝗱𝗮𝗻 𝗻𝗮𝗿𝗿𝗮𝘁𝗲𝗱 𝘀𝗼𝗺𝗲𝘁𝗵𝗶𝗻𝗴 𝘁𝗼 𝗵𝗶𝗺 𝗶𝗻 𝗮 𝗰𝗲𝗿𝘁𝗮𝗶𝗻 𝘆𝗲𝗮𝗿, 𝗮𝘁 𝘁𝗵𝗲 𝗯𝗮𝘁𝘁𝗹𝗲 𝗼𝗳 𝗔𝗿𝗺𝗲𝗻𝗶𝗮.
𝗧𝗵𝗲 𝘀𝗰𝗵𝗼𝗹𝗮𝗿𝘀 𝘄𝗵𝗼 𝗸𝗻𝗲𝘄 𝗵𝗶𝘀𝘁𝗼𝗿𝘆 𝗿𝗲𝗯𝘂𝗸𝗲𝗱 𝗵𝗶𝗺 𝗮𝗻𝗱 𝘀𝗮𝗶𝗱: '𝗙𝗲𝗮𝗿 𝗔𝗹𝗹𝗮𝗵', 𝘀𝗮𝘆𝗶𝗻𝗴 𝘁𝗵𝗮𝘁 𝗵𝗲 𝗵𝗮𝗱 𝗮𝗹𝗿𝗲𝗮𝗱𝘆 𝗱𝗶𝗲𝗱 𝗶𝗻 𝘁𝗵𝗮𝘁 𝘆𝗲𝗮𝗿 𝗮𝗻𝗱 𝘁𝗵𝗮𝘁 𝗵𝗲 𝗱𝗶𝗱𝗻'𝘁 𝗲𝘃𝗲𝗻 𝘁𝗮𝗸𝗲 𝗽𝗮𝗿𝘁 𝗶𝗻 𝘁𝗵𝗲 𝗯𝗮𝘁𝘁𝗹𝗲 𝗼𝗳 𝗔𝗿𝗺𝗲𝗻𝗶𝗮!
So they used historical evidences against him... if they didn't know history, they would have believed him.
10- It has been reported:
كان في عهد الخطيب البغدادي قد أظهر بعض اليهود كتاباً وادعى أنه كتاب رسول الله صلى الله عليه و سلم بإسقاط الجزية عن أهل خيبر وفيه شهادات الصحابة وأن خط علي بن أبي طالب فيه فعرضه رئيس الرؤساء ابن المسلمة على أبي بكر الخطيب فقال: هذا مزور. قيل: من أين لك ؟ قال: في الكتاب شهادة معاوية بن أبي سفيان ومعاوية أسلم يوم الفتح وخيبر كانت في سنة سبع، وفيه شهادة سعد بن معاذ وكان قد مات يوم الخندق فاستحسن ذلك منه.
ينظر هذه القصة في: المنتظم في تاريخ الملوك والأمم لابن الجوزي: 8/265، وسير أعلام النبلاء للذهبي: 18/280، والطبقات الكبرى للسبكي: 4/35، وغيرها.
𝗜𝗻 𝘁𝗵𝗲 𝘁𝗶𝗺𝗲 𝗼𝗳 𝗞𝗵𝗮𝘁𝗶𝗯 𝗮𝗹-𝗕𝗮𝗴𝗵𝗱𝗮𝗱𝗶, 𝘁𝗵𝗲 𝗝𝗲𝘄𝘀 𝗽𝗿𝗼𝗱𝘂𝗰𝗲𝗱 𝗮 𝗱𝗼𝗰𝘂𝗺𝗲𝗻𝘁 𝘁𝗼 𝘁𝗵𝗲 𝗠𝘂𝘀𝗹𝗶𝗺 𝗿𝘂𝗹𝗲𝗿, 𝗶𝗻 𝘄𝗵𝗶𝗰𝗵 𝘁𝗵𝗲 𝗣𝗿𝗼𝗽𝗵𝗲𝘁 𝗮𝗽𝗽𝗮𝗿𝗲𝗻𝘁𝗹𝘆 𝗿𝗲𝗺𝗼𝘃𝗲𝗱 𝘁𝗵𝗲 𝗝𝗶𝘇𝗶𝘆𝗮𝗵 𝘁𝗮𝘅 𝗳𝗿𝗼𝗺 𝘁𝗵𝗲 𝗝𝗲𝘄𝘀 𝗼𝗻 𝘁𝗵𝗲 𝗱𝗮𝘆 𝗼𝗳 𝗞𝗵𝗮𝘆𝗯𝗮𝗿.
𝗞𝗵𝗮𝘁𝗶𝗯 𝗮𝗹-𝗕𝗮𝗴𝗵𝗱𝗮𝗱𝗶 𝘀𝗮𝗶𝗱: '𝗧𝗵𝗶𝘀 𝗶𝘀 𝗮 𝗳𝗼𝗿𝗴𝗲𝗿𝘆'.
𝗧𝗵𝗲𝘆 𝗮𝘀𝗸𝗲𝗱 𝘄𝗵𝘆?
𝗛𝗲 𝗲𝘅𝗽𝗹𝗮𝗶𝗻𝗲𝗱 𝘁𝗵𝗮𝘁 𝗼𝗻𝗲 𝗼𝗳 𝘁𝗵𝗲 𝘄𝗶𝘁𝗻𝗲𝘀𝘀𝗲𝘀 𝘁𝗼 𝘁𝗵𝗶𝘀 𝗱𝗼𝗰𝘂𝗺𝗲𝗻𝘁 𝗺𝗲𝗻𝘁𝗶𝗼𝗻𝗲𝗱 𝗮𝗿𝗲 𝗠𝘂'𝗮𝘄𝗶𝘆𝗮𝗵, 𝗮𝗻𝗱 𝗵𝗲 𝗯𝗲𝗰𝗮𝗺𝗲 𝗠𝘂𝘀𝗹𝗶𝗺 𝗼𝗻 𝘁𝗵𝗲 𝗱𝗮𝘆 𝗼𝗳 𝘁𝗵𝗲 𝗰𝗼𝗻𝗾𝘂𝗲𝘀𝘁, 𝗮𝗻𝗱 𝗞𝗵𝗮𝘆𝗯𝗮𝗿 𝘄𝗮𝘀 𝗯𝗲𝗳𝗼𝗿𝗲 𝘁𝗵𝗶𝘀!
𝗔𝗻𝗱 𝘀𝗲𝗰𝗼𝗻𝗱𝗹𝘆, 𝗮𝗻𝗼𝘁𝗵𝗲𝗿 𝘄𝗶𝘁𝗻𝗲𝘀𝘀 𝗺𝗲𝗻𝘁𝗶𝗼𝗻𝗲𝗱 𝗶𝗻 𝘁𝗵𝗶𝘀 𝗹𝗶𝘀𝘁 𝗶𝘀 𝗦𝗮'𝗱 𝗯𝗶𝗻 𝗠𝘂'𝗮𝗱𝗵, 𝗮𝗻𝗱 𝗵𝗲 𝗵𝗮𝗱 𝗮𝗹𝗿𝗲𝗮𝗱𝘆 𝗱𝗶𝗲𝗱 𝗼𝗻 𝘁𝗵𝗲 𝗱𝗮𝘆 𝗼𝗳 𝗞𝗵𝗮𝗻𝗱𝗮𝗾, 𝘄𝗵𝗶𝗰𝗵 𝘄𝗮𝘀 𝗯𝗲𝗳𝗼𝗿𝗲 𝗞𝗵𝗮𝘆𝗯𝗮𝗿.
So, he used history to proof this document was fake.
So, what scholars did in terms of gathering these historic evidences to show Aisha was older is not a deviation, but perfectly in line with the methodology of Hadith scholars.
This is why Imam Bukhari wrote: 'Tarikh al-Kabir' [التاريخ الكبير] [The Great History], in which he listed the bioagraphies of about 40,000 narrators, when they were born, when they died, who they met, where they lived, etc.
History has always been important to scholars of Hadith.
And history is not only used to catch liars - but also genuine mistakes of truthful people, who may have mixed up some issues.
Beyond all that one important thing to remember is that, NO ONE knew how old they were in 7th century Arabia. We do not even know the exact age of the Prophet(SAW). In Bukhari there are 2 estimates and 1 in Muslim:
"The Prophet (sa) died when he was sixty three years old." (https://sunnah.com/bukhari/61/45)
Sahih Muslim narrates: "Allah's Messenger (ﷺ) died when he had attained the age of sixty-five."(https://sunnah.com/muslim/43/160)
Sahih Bukhari elsewhere narrates: "Allah took him (ﷺ) unto Him at the age of sixty" (https://sunnah.com/bukhari/77/117)
Most scholars agree to 63 because of other evidence.
If we do not know the age of the Prophet(SAW) with accuracy, any companions become much harder.
𝗖𝗼𝗻𝗰𝗹𝘂𝘀𝗶𝗼𝗻:
We could easily turn the tables on them, but we also don't have to fight every battle and defend every accusation people make ... especially when thier just blind with hate and have no liking to accept the truth.
If someone accuses our Prophet of these things, then simply say:
We also have multiple historic evidences which indicate that she may have been mistaken about her age or could definitely be older based on vast other evidence.
That's it.
And if they then reject history and insist that she cannot be wrong, we can then put 100s of Ahadith in front of them in which these same Sahaba & Sahabiyat witnessed miracles of the Prophet with their own eyes.
They should then accept those as well and embrace Islam if they’re truthful.
Difference between Sunnah and Hadith
Narratives were never received by the entire generation of the companions of the Holy Prophet (pbuh). Therefore it did not attain the status of tawatur and consensus of the companions of the Holy Prophet (pbuh). A study of the available traditions and history of Muslim scholarship would reveal that even the companions of the Holy Prophet (pbuh) would differ upon his sayings. The reason being that an individual irrespective of how excellent memory and perfect understanding could have misunderstood the actual implication of a saying or may not have communicated his knowledge to the next properly. We can say that the Sunan being practical in nature, well defined and not dependent upon the understanding of individuals are not subject to misunderstanding.
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