Age of Aishah Radhiyallāhu Anhā at the time of Marriage

Question:
I was reading the article related to Hadhrat Aishah Radhiyallāhu Anhā about her marriage
with our Nabī Sallallāhu Alaihi Wa Sallam. In this article, the author has given some facts to
prove that she was not nine when she got married.
Kindly tell me your views in detail. Hereunder is the article:

IT is said that Hazrat Aisha was six years old when her nikah was performed with Prophet
Muhammad (PBUH) in Makkah, and nine years old when she moved in to live with her
husband in Madina after Hijra.
This piece of misinformation has led to the wrong view that child marriage has the sanction
of Islam. It must be noted that establishing the authenticity of hadiths, the narrators’
circumstances and the conditions at that time have to be correlated with historical facts.
There is only one hadith by Hisham which suggests the age of Hazrat Aisha as being nine
when she came to live with her husband.
Many authentic hadiths also show that Hisham’s narration is incongruous with several
historical facts about the Prophet’s life, on which there is consensus. With reference to
scholars such as Umar Ahmed Usmani, Hakim Niaz Ahmed and Habibur Rehman
Kandhulvi, I would like to present some arguments in favour of the fact that Hazrat Aisha
was at least 18 years old when her nikah was performed and at least 21 when she moved into
the Prophet’s house to live with him.
According to Umar Ahmed Usmani, in Surah Al-Nisa, it is said that the guardian of the
orphans should keep testing them, until they reach the age of marriage, before returning
their property (4:6). From this scholars have concluded that the Quran sets a minimum age
of marriage which is at least puberty. Since the approval of the girl has a legal standing, she
cannot be a minor.
Hisham bin Urwah is the main narrator of this hadith. His life is divided into two periods: in
131A.H. the Madani period ended, and the Iraqi period started, when Hisham was 71 years
old. Hafiz Zehbi has spoken about Hisham’s loss of memory in his later period. His students
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in Madina, Imam Malik and Imam Abu Hanifah, do not mention this hadith. Imam Malik
and the people of Madina criticised him for his Iraqi hadiths.
All the narrators of this hadith are Iraqis who had heard it from Hisham. Allama Kandhulvi
says that the words spoken in connection with Hazrat Aisha’s age were tissa ashara, meaning
19, when Hisham only heard (or remembered), tissa, meaning nine. Maulana Usmani thinks
this change was purposely and maliciously made later.
Historian Ibn Ishaq in his Sirat Rasul Allah has given a list of the people who accepted Islam
in the first year of the proclamation of Islam, in which Hazrat Aisha’s name is mentioned as
Abu Bakr’s “little daughter Aisha”. If we accept Hisham’s calculations, she was not even
born at that time.
Some time after the death of the Prophet’s first wife, Hazrat Khadija, Khawla suggested to
the Prophet that he get married again, to a bikrun, referring to Hazrat Aisha (Musnad
Ahmed). In Arabic bikrun is used for an unmarried girl who has crossed the age of puberty
and is of marriageable age. The word cannot be used for a six-year-old girl.
Some scholars think that Hazrat Aisha was married off so early because in Arabia girls
mature at an early age. But this was not a common custom of the Arabs at that time.
According to Allama Kandhulvi, there is no such case on record either before or after Islam.
Neither has this ever been promoted as a Sunnah of the Prophet. The Prophet married off
his daughters Fatima at 21 and Ruquiyya at 23. Besides, Hazrat Abu Bakr, Aisha’s father,
married off his eldest daughter Asma at the age of 26.
Hazrat Aisha narrates that she was present on the battlefield at the Battle of Badar (Muslim).
This leads one to conclude that Hazrat Aisha moved into the Prophet’s house in 1 A.H. But
a nine-year-old could not have been taken on a rough and risky military mission.
In 2 A.H, the Prophet refused to take boys of less than 15 years of age to the battle of Uhud.
Would he have allowed a 10-year-old girl to accompany him? But Anas reported that he saw
Aisha and Umme Sulaim carrying goatskins full of water and serving it to the soldiers
(Bukhari). Umme Sulaim and Umme Ammara, the other women present at Uhud, were both
strong, mature women whose duties were the lifting of the dead and injured, treating their
wounds, carrying water in heavy goatskins, supplying ammunition and even taking up the
sword.
Hazrat Aisha used the kunniat, the title derived from the name of a child, of Umme
Abdullah after her nephew and adopted son.
If she was six when her nikah was performed, she would have been only eight years his

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senior, hardly making him eligible for adoption. Also, a little girl could not have given up on
ever having her own child and used an adopted child’s name for her kunniat.
Hazrat Aisha’s nephew Urwah once remarked that he was not surprised about her amazing
knowledge of Islamic law, poetry and history because she was the wife of the Prophet and
the daughter of Abu Bakr. If she was eight when her father migrated, when did she learn
poetry and history from him?
There is consensus that Hazrat Aisha was 10 years younger than her elder sister Asma,
whose age at the time of the hijrah, or migration to Madina, was about 28. It can be
concluded that Hazrat Aisha was about 18 years old at migration. On her moving to the
Prophet’s house, she was a young woman at 21. Hisham is the single narrator of the hadith
whose authenticity is challenged, for it does not correlate with the many historical facts of
the time.
The writer is a scholar of the Quran and writes on contemporary issues.

Taken from Dawn newspaper 17/02/2012

Answer:
In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

Rebuttal of a Fitnah: The age of Hadhrat Aishah Radhiyallāh

Anhā during marriage
A person Nilofar Ahmed has published an article in the Dawn newspaper claiming Hadhrat
Aishah Radhiyallāhu Anhā’s age was at least eighteen during marriage. This is substantiated
with statements of Muhaddithīn, Ayāt, and historical facts.
This research rebuts the claim and points out the inaccuracies and academic dishonesty in
the article. This is a research by Mowlāna Abdul Azīm, who is also a student in Takhassus
Fil-Hadīth at the Darul Iftaa. Read the article of the Dawn newspaper first. You will
observe how a simple minded person can get easily convinced with the article.
Mufti Ebrahim Desai

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 The Rebuttal
Due to the limitations of the mind, there are certain issues that are not easily comprehended
by everyone. Generally there are two approaches in addressing such issues. The first is an
apologetic one. In this, one endeavors to hide a reality in order to earn the confidence and
pleasure of others. Authentic facts are denied and replaced by apparently appealing
information with the fear that the masses, especially non-Muslims will have a negative
understanding of Islām if the factual situation is presented.
The second approach is to present the factual situation of the matter. The feelings and
sentiments of people are not considered. It is done with the firm belief that Allāh will
defend and preserve His Dīn. While the intention in the first approach is noble, it is
dangerous. The consequences of twisting information to please people are too ghastly to
consider. When research uncovers the truth, Islām will be blemished contrary to ones hope
of presenting a noble picture of Islām. It is also academic dishonesty and against the spirit
of honesty and truthfulness which are the hall marks of Islām.
The age of Hadhrat Aishah Radhiyallāhu Anhā during her marriage with Rasūlullāh
Sallallāhu Alaihi Wa Sallam is often highlighted and negatively presented in the context of
child marriage. In an attempt to avoid the accusation of child marriage in Islām, some
people have adopted an apologetic approach and began distorting the factual situation of
Hadhrat Aishah Radhiyallāhu Anhā’s age during marriage. This approach is dangerous and
is based on a wrong premise. We have to be bold to claim that child marriage is not
prohibited in Islām. However, there are rules that govern the issue to safeguard the interest
of the child.
This article is a rebuttal of an essay written by Nilofar Ahmed that was produced in the
Dawn newspaper on 17/02/2012. The essay is based on the following incorrect premises:

• Prohibition of child marriage

• Historical facts must be correlated with authentic narrations

The writer claims that the misinformation of Aisha Radhiyallāhu Anhā’s age at the time of
her marriage being six led to the wrong view that child marriage has sanction of Islām. The
second premise is that authentic narrations must correlate with historical facts. Both
premises are incorrect. Child marriage is permissible. There is no difference of opinion on
this from at least the four main schools of thought, Hanafī, Shafi’ī, Mālikī, and Hambalī.
Yes, there are rules that govern child marriage to preserve and protect the interest of the
child.

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Furthermore, historical facts are not accurate. They cannot be a measure to determine the
authenticity of Ahādīth, especially if the Ahādīth themselves are clearly authentic. The
guiding measure should be the Ahādīth and not historical factors. Historical factors are
subservient and subordinate to authentic Ahādīth. This is a basic rule. No reliable scholar
would ignore such basics. This brings to question the qualifications of the writer of the
article in reference. Remember the golden advice: Be careful from who you take your Dīn.
The proof for Hadhrat Aishah Radhiyallāhu Anhā’s age during marriage is in Sahīh al-
Bukhārī and Sahīh Muslim. Consider the following Ahādīth:

‫أن اﻟﻨﱯ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺗﺰوﺟﻬﺎ وﻫﻲ ﺑﻨﺖ ﺳﺖ‬:‫ ﻋﻦ ﻋﺎﺋﺸﺔ رﺿﻲ اﷲ ﻋﻨﻬﺎ‬،‫ ﻋﻦ أﺑﻴﻪ‬،‫ ﻋﻦ ﻫﺸﺎم‬،‫ ﺣﺪﺛﻨﺎ ﺳﻔﻴﺎن‬،‫ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ‬
(‫ دار اﻟﺒﺸﺎﺋﺮ اﻻﺳﻼﻣﻴﺔ‬،467-466 ‫ ص‬،10 ‫ ج‬,‫ وﻣﻜﺜﺖ ﻋﻨﺪﻩ ﺗﺴﻌﺎ )ﺻﺤﻴﺢ اﻟﺒﺨﺎري‬،‫ وأدﺧﻠﺖ ﻋﻠﻴﻪ وﻫﻲ ﺑﻨﺖ ﺗﺴﻊ‬،‫ﺳﻨﻴﻦ‬

Aishah Radhiyallāhu Anhā reports that Nabī Sallallāhu Alaihi Wa Sallam married her while she was
six years old . She was sent to stay with Nabī Sallallāhu Alaihi Wa Sallam when she was nine and
she lived with Nabī Sallalllāhu Alaihi Wa Sallam for nine years.
(Sahīh al-Bukhārī)

،‫ ﻋﻦ أﺑﻴﻪ‬،‫ ﻋﻦ ﻫﺸﺎم‬،‫ ﺣﺪﺛﻨﺎ ﻋﺒﺪة ﻫﻮ اﺑﻦ ﺳﻠﻴﻤﺎن‬،‫ واﻟﻠﻔﻆ ﻟﻪ‬،‫ ح وﺣﺪﺛﻨﺎ اﺑﻦ ﳕﲑ‬،‫ ﻋﻦ ﻫﺸﺎم ﺑﻦ ﻋﺮوة‬،‫ أﺧﱪﻧﺎ أﺑﻮ ﻣﻌﺎوﻳﺔ‬،‫وﺣﺪﺛﻨﺎ ﳛﲕ ﺑﻦ ﳛﲕ‬
‫ ص‬،2 ‫ ج‬،‫ وﺑﲎ ﰊ وأﻧﺎ ﺑﻨﺖ ﺗﺴﻊ ﺳﻨﻴﻦ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ‬،‫ »ﺗﺰوﺟﲏ اﻟﻨﱯ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ وأﻧﺎ ﺑﻨﺖ ﺳﺖ ﺳﻨﻴﻦ‬:‫ ﻗﺎﻟﺖ‬،‫ﻋﻦ ﻋﺎﺋﺸﺔ‬
(‫ دار إﺣﻴﺎء اﻟﱰاث اﻟﻌﺮﰊ – ﺑﲑوت‬،1039

Aishah Radhiyallāhu Anhā says, “Rasūlullāh Sallallāhu Alaihi Wa Sallam married me when I was six
years old , and he started living with me when I was nine years old .
(Sahīh Muslim)
The Ummah has accepted the narrations that appear in Sahīh al-Bukhāri and Sahīh Muslim
as authentic. Allāmah Hāfidh bin Hajar al-Asqalāni Rahimahullāh states in “Sharh al-
Nukhbah” that the Ulamā are unanimous in accepting Sahīh al-Bukhārī and Sahīh Muslim. 1 0F

Allāmah Sakhāwī states in “Fath al-Mughīth” that Sahīh al-Bukhārī and Sahīh Muslim are the
most authentic books of Hadīth. 2 1F

The writer of the article objects on the Ahādīth of Sahīh al-Bukhārī and Sahīh Muslim saying
that there is weakness in one of the narrators, namely Hishām bin Urwah Rahimahullāh.

(‫دار اﻟﺒﺼﺎﺋﺮ‬،62 ‫ ص‬،‫ ﻻ اﺗﻔﺎق اﻟﻌﻠﻤﺎء ﺑﻌﺪﳘﺎ ﻋﻠﻲ ﺗﻠﻘﻲ ﻛﺘﺎﺑﻴﻬﻤﺎ ﺑﺎاﻟﻘﺒﻮل )ﺷﺮح اﻟﻨﺨﺒﺔ‬1
(‫ ﻣﻜﺘﺒﺔ دار اﳌﻨﻬﺎج‬،53 ‫ ص‬،1 ‫ ج‬،‫ وﺑﺎاﳉﻤﻠﺔ ﻓﻜﺘﺎﺑﺎﳘﺎ اﺻﺢ ﻛﺘﺐ اﳊﺪﻳﺚ )ﻓﺘﺢ اﳌﻐﻴﺚ‬2
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The writer further states, “There is only one hadith by Hisham which suggests the age of Hazrat Aisha
as being nine when she came to live with her husband.”
The writer incorrectly claims Hafidh Dhahabī Rahimahullāh has spoken about Hisham’s
loss of memory in his later period. Hereunder are the actual wordings of Allāmah Dhahabī
Rahimahullāh:

.‫ أﺣﺪ اﻻﻋﻼم‬، [‫ﻫﺸﺎم ﺑﻦ ﻋﺮوة ]ع‬

.‫ وﺗﻐﲑا‬،‫ وﻻ ﻋﱪة ﲟﺎ ﻗﺎﻟﻪ أﺑﻮ اﳊﺴﻦ ﺑﻦ اﻟﻘﻄﺎن ﻣﻦ أﻧﻪ وﺳﻬﻴﻞ ﺑﻦ أﰊ ﺻﺎﱀ اﺧﺘﻠﻄﺎ‬،‫ وﱂ ﳜﺘﻠﻂ أﺑﺪا‬،‫ ﻟﻜﻦ ﰲ اﻟﻜﱪ ﺗﻨﺎﻗﺺ ﺣﻔﻈﻪ‬،‫ﺣﺠﺔ إﻣﺎم‬
!‫ ﻓﻜﺎن ﻣﺎذا! أﻫﻮ ﻣﻌﺼﻮم ﻣﻦ اﻟﻨﺴﻴﺎن‬،‫ ﻓﻨﺴﻰ ﺑﻌﺾ ﳏﻔﻮﻇﻪ أو وﻫﻢ‬،‫ﻧﻌﻢ اﻟﺮﺟﻞ ﺗﻐﲑ ﻗﻠﻴﻼ وﱂ ﻳﺒﻖ ﺣﻔﻈﻪ ﻛﻬﻮ ﰲ ﺣﺎل اﻟﺸﺒﻴﺒﺔ‬

‫ وﻣﺜﻞ ﻫﺬا ﻳﻘﻊ ﳌﺎﻟﻚ وﻟﺸﻌﺒﺔ وﻟﻮﻛﻴﻊ‬،‫ ﰲ ﻏﻀﻮن ذﻟﻚ ﻳﺴﲑ أﺣﺎدﻳﺚ ﱂ ﳚﻮدﻫﺎ‬،‫وﳌﺎ ﻗﺪم اﻟﻌﺮاق ﰲ آﺧﺮ ﻋﻤﺮﻩ ﺣﺪث ﲜﻤﻠﺔ ﻛﺜﲑة ﻣﻦ اﻟﻌﻠﻢ‬
(‫ ﻓﻬﺸﺎم ﺷﻴﺦ اﻹﺳﻼم )ﻣﺒﺰان اﻻﻋﺘﺪال‬،‫ ﻓﺪع ﻋﻨﻚ اﳋﺒﻂ وذر ﺧﻠﻂ اﻻﺋﻤﺔ اﻻﺛﺒﺎت ﺑﺎﻟﻀﻌﻔﺎء واﳌﺨﻠﻄﲔ‬،‫وﻟﻜﺒﺎر اﻟﺜﻘﺎت‬

Hishām bin Urwah is one of the great luminaries, an authority and a leader. When he aged, his memory
slightly decreased however he never became a Mukhtalit (one who lost memory and errs in Hadīth). There is
no consideration for what some people have said regarding Hishām that he became a Mukhtalit.
How great of a person was Hishām! His memory only weakened slightly and did not remain as it was in his
youth. Hence he did forget and err on certain occasions. So what? Is he not human that he is protected from
forgetfulness!
When he arrived in Irāq towards the end of his life, he narrated many Ahādīth. Amongst the many
Ahādīth narrated, only a few were not said perfectly. But this was also the situation with the likes of Imām
Mālik, Imām Shu’bah, Wakī’, and other great giants of Islām. Therefore, leave your incorrect uproar!
Don’t mix up the strong, reliable narrators with the weak ones because Hishām is Shaikhul Islām.”
(Mīzān al-I’tidāl)
From the above quotations, the writer’s distortion of facts is clear. Such an attitude
disqualifies one from academic merit. The words of Allāmah Dhahabī Rahimahullāh were
stated in support of Hishām bin Urwah Rahimahullāh and the writer created an image that
Allāmah Dhahabī Rahimahullāh does not accept Hishām’s narrations. Furthermore, Hafidh
bin Hajar says in the introduction of his great commentary to Sahīh al-Bukhārī that all the
experts of Hadīth consider Hishām’s Ahādīth to be authoritative and sufficient to be used as
evidence. 3 Also, Imām al-Bukhārī and Imām Muslim considered Hishām to be very strong.
2F

That is why they included his narrations in their books of Hadīth.

(‫ دار اﳊﺪﻳﺚ‬،598 ‫ ص‬،‫وﻗﺪ اﺣﺘﺞ ﻬﺑﺸﺎم ﲨﻴﻊ اﻻﺋﻤﺔ )ﻫﺪي اﻟﺴﺎري‬3

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Nevertheless, for argument’s sake, even if we do consider Hishām’s narrations to be weak,
there are other narrations without Hishām in their chains that prove Aishāh Radhiyallāhu
Anhā’s age to be six at the time of marriage and nine at the time she started to reside with
Rasūlullāh Sallallāhu Alaihi Wa Sallam. Imām Muslim narrates the following Hadīth in
which Hishām is not in the chain:

،‫ ﺣﺪﺛﻨﺎ أﺑﻮ ﻣﻌﺎوﻳﺔ‬:‫ وﻗﺎل اﻵﺧﺮان‬،‫ أﺧﱪﻧﺎ‬:‫ وإﺳﺤﺎق‬،‫ ﻗﺎل ﳛﲕ‬،‫ وأﺑﻮ ﻛﺮﻳﺐ‬،‫ وأﺑﻮ ﺑﻜﺮ ﺑﻦ أﰊ ﺷﻴﺒﺔ‬،‫ وإﺳﺤﺎق ﺑﻦ إﺑﺮاﻫﻴﻢ‬،‫ﺣﺪﺛﻨﺎ ﳛﲕ ﺑﻦ ﳛﲕ‬
،‫ وﺑﲎ ﺑﺎ وﻫﻲ ﺑﻨﺖ ﺗﺴﻊ‬،‫ »ﺗﺰوﺟﻬﺎ رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ وﻫﻲ ﺑﻨﺖ ﺳﺖ‬:‫ ﻗﺎﻟﺖ‬،‫ ﻋﻦ ﻋﺎﺋﺸﺔ‬،‫ ﻋﻦ اﻷﺳﻮد‬،‫ ﻋﻦ إﺑﺮاﻫﻴﻢ‬،‫ﻋﻦ اﻷﻋﻤﺶ‬
(‫ دار إﺣﻴﺎء اﻟﱰاث اﻟﻌﺮﰊ – ﺑﲑوت‬،1039 ‫ ص‬،2 ‫ ج‬،‫وﻣﺎت ﻋﻨﻬﺎ وﻫﻲ ﺑﻨﺖ ﺛﻤﺎن ﻋﺸﺮة )ﺻﺤﻴﺢ ﻣﺴﻠﻢ‬

Aishah Radhiyallāhu Anhā reports that Rasūlullāh Sallallāhu Alaihi Wa Sallam married her when she
was six years old , he started living with her when she was nine years old , and he passed away
when she was eighteen years old.

(Sahīh Muslim)
In Sunan al-Nasaī, a narration with a similar meaning is mentioned without Hishām in the
chain. The Hadīth is mentioned with the chain:

‫ َﻋ ْﻦ ُﳏَ ﱠﻤ ِﺪ ﺑْ ِﻦ‬،َ‫َﺧﺒَـَﺮِﱐ ُﻋ َﻤ َﺎرةُ ﺑْ ُﻦ َﻏ ِﺰﻳﱠﺔ‬

ْ ‫ أ‬:‫ﺎل‬ َ َ‫ ﻗ‬،‫ﻮب‬ َ ‫ َﺣ ﱠﺪﺛـَﻨَﺎ َْﳛ َﲕ ﺑْ ُﻦ أَﻳﱡ‬:‫ﺎل‬
َ َ‫ ﻗ‬،‫ َﺣ ﱠﺪﺛـَﻨَﺎ َﻋ ﱢﻤﻲ‬:‫ﺎل‬ ْ ‫َﲪَ ُﺪ ﺑْ ُﻦ َﺳ ْﻌ ِﺪ ﺑْ ِﻦ‬
َ َ‫ ﻗ‬،َ‫اﳊَ َﻜ ِﻢ ﺑْ ِﻦ أَِﰊ َﻣ ْﺮَﱘ‬ ْ ‫َﺧﺒَـَﺮﻧَﺎ أ‬
ْ‫أ‬
ُ ‫ َوﺑـَ َﲎ ِﺑَﺎ َو ِﻫ َﻲ ﺑِْﻨ‬،‫ﻴﻦ‬
‫ﺖ‬ ِ ِ ‫ﺖ ِﺳ ﱢ‬
َ ‫ﺖ ﺳﻨ‬ ُ ‫ﺻﻠﱠﻰ اﷲُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ َو ِﻫ َﻲ ﺑِْﻨ‬ ِ ُ ‫ »ﺗَـﺰﱠوﺟ ِﲏ رﺳ‬:‫ ﻗَﺎﻟَﺖ‬،َ‫ ﻋﻦ ﻋﺎﺋِ َﺸﺔ‬،‫ ﻋﻦ أَِﰊ ﺳﻠَﻤﺔَ ﺑ ِﻦ ﻋﺒ ِﺪ اﻟﱠﺮ ْﲪ ِﻦ‬،‫إِﺑـﺮ ِاﻫﻴﻢ‬
َ ‫ﻮل اﻟﻠﱠﻪ‬ َُ َ َ ْ َ َْ َ َْ ْ َ َ ْ َ َ َْ
(‫ ﻣﻜﺘﺐ اﳌﻄﺒﻮﻋﺎت اﻹﺳﻼﻣﻴﺔ – ﺣﻠﺐ‬،131 ‫ ص‬،6 ‫ ج‬،‫ﺗِ ْﺴ ٍﻊ )ﺳﻨﻦ اﻟﻨﺴﺎئ‬

Aishah Radhiyallāhu Anhā relates that Rasūlullāh Sallallāhu Alaihi Wa Sallam married me while she
was a six years old girl and he lived with her when she was nine years old.

(Sunan al-Nasaī)
Also if we look at the date of Aishah Radhiyallāh Anhā’s demise and her age when she
passed away, it becomes clear that her age at the time of her marriage with Rasūlullāh
Sallallāhu Alaihi Wa Sallam was indeed six. In “Mawāhib al-Laduniyyah”, Allāmah Qastalānī
Rahimahullāh mentions that Aishah Radhiyallāhu Anhā passed away fifty seven years after
the migration and at that time she was sixty six years old . 4 Allāmah Qastalāni also 3F

mentions that she was married to Nabī Sallallāhu Alaihi Wa Sallam three years prior to the

‫ وﻫﻲ اﺑﻨﺔ ﺳﺖ وﺳﺘﲔ ﺳﻨﺔ‬,‫ ﻟﻴﻠﺔ اﻟﺜﻠﺜﺎء ﻟﺴﺒﻊ ﻋﺸﺮة ﺧﻠﺖ ﻣﻦ رﻣﻀﺎن ﺳﻨﺔ ﲦﺎن وﲬﺴﲔ‬:‫ وﻗﺎل اﻟﻮاﻗﺪي‬.‫ وﻣﺎﺗﺖ ﺑﺎاﳌﺪﻳﻨﺔ ﺳﻨﺔ ﺳﺒﻊ وﲬﺴﲔ‬4
(‫ اﳌﻜﺘﺒﺔ اﻟﺘﻮﻓﻴﻘﻴﺔ‬،497 ‫ ص‬,1 ‫ ج‬,‫)اﳌﻮاﻫﺐ اﻟﻠﺪﻧﻴﺔ‬
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migration. 5 When all of these facts are put together, we identify that Aishah Radhiyallāhu
4F

Anhā’s age at the time of her marriage was six.

A second objection presented by the writer is that the Qurān sets puberty to be the
minimum age of marriage. To back up her claim, the writer brings Ayah number six of
Surah al-Nisā. Hereunder is the Ayah:

(6 ‫ رﻗﻢ اﻻﻳﺔ‬،‫ﺎح )ﺳﻮرة اﻟﻨﺴﺎء‬ ِ

َ ‫َواﺑْـﺘَـﻠُﻮا اﻟْﻴَﺘَ َﺎﻣﻰ َﺣ ﱠﱴ إذَا ﺑـَﻠَﻐُﻮا اﻟﻨﱢ َﻜ‬
And test the orphans until they reach a marriageable age. (Surah al-Nisā)

The writer uses a general Ayah to support a specific claim. It is similar to one claiming wine
is permissible and supports that with the permissibility of drinking water! The intent of this
Ayah is to explain that children, well before they reach puberty should be tested through
small assignments of buying and selling in order to determine their ability to conduct
themselves in transactions on their own. This process of practical experimentation should
continue till puberty. This is the time of special assessment. Now it should be determined if
they have become smart and self-reliant in their affairs. Once this is sensed as “dependable”,
it is time to hand over their property to them. 6 5F

The word “marriageable age” is used to refer to puberty because one is able to fulfill the
purpose of marriage i.e. procreation after one reaches puberty. 7 However, in no way does 6F

this Ayah forbid the marriages of those who are not mature. In fact there is a consensus of
the four Imāms, namely Imām Abū Hanīfah, Imām Mālik, Imām Shāf’ī, and Imām Ahmed
Rahimumullāh that it is permissible to marry off a minor. 8 Hence, this Ayah can never be
7F

used to negate Hadhrat Aishah Radhiyallāhu Anhā’s marriage at age six.

The writer further says, “Allama Kandhulvi says that the words spoken in connection with Hazrat
Aisha’s age were tissa ashara, meaning 19, when Hisham only heard (or remembered), tissa, meaning nine.
Maulana Usmani thinks this change was purposely and maliciously made later.”
This is a claim without evidence. There is no reference given for this claim. This statement
has no grounding, especially because it contradicts authentic narrations as quoted above.

(‫ اﳌﻜﺘﺒﺔ اﻟﺘﻮﻓﻴﻘﻴﺔ‬،495 ‫ ص‬,1 ‫ ج‬,‫ وﺗﺰوﺟﻬﺎ ﲟﻜﺔ ﰲ ﺷﻮال ﺳﻨﺔ ﻋﺸﺮ ﻣﻦ اﻟﻨﺒﻮة ﻗﺒﻞ اﳍﺠﺮة ﺑﺜﻼث ﺳﻨﲔ )اﳌﻮاﻫﺐ اﻟﻠﺪﻧﻴﺔ‬5
6
Ma’ariful Qur’an, Vol. 2, Page 322, Maktaba-e-Darul-‘Uloom
‫ دار اﻟﻜﺘﺎب‬،473 ‫ ص‬،1 ‫ ج‬،‫ وﻟﻄﻠﺐ ﻣﺎ ﻫﻮ ﻣﻘﺼﻮد ﺑﻪ وﻫﻮ اﻟﺘﻮاﻟﺪ واﻟﺘﻨﺎﺳﻞ )اﻟﻜﺸﺎف‬،‫ أن ﳛﺘﻠﻢ ﻷﻧﻪ ﻳﺼﻠﺢ ﻟﻠﻨﻜﺎح ﻋﻨﺪﻩ‬.‫ وﺑﻠﻮغ اﻟﻨﻜﺎح‬7
(‫اﻟﻌﺮﰊ – ﺑﲑوت‬
‫ ﺑﻞ ادﻋﻲ اﺑﻦ اﳌﻨﺬر اﻻﲨﺎع ﻋﻠﻲ ﺟﻮاز ﺗﺰوﻳﺞ اﻟﺼﻐﲑة ﻣﻦ ﻛﻒء )اﻟﻔﻘﻪ‬،‫ اﻣﺎ اﻟﺼﻐﺮ ﻓﻘﺎل اﳉﻤﻬﻮر ﻣﻨﻬﻢ أﺋﻤﺔ اﳌﺬاﻫﺐ اﻻرﺑﻌﺔ‬:‫ اﻟﺼﻐﺮ‬8
(‫ دار اﻟﻔﻜﺮ‬،183 ‫ ص‬،7 ‫ ج‬،‫اﻻﺳﻼﻣﻲ وادﻟﺘﻪ‬
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Continuing with the objections, the writer states, “Historian Ibn Ishaq in his Sirat Rasul Allah
has given a list of the people who accepted Islam in the first year of the proclamation of Islam, in which
Hazrat Aisha’s name is mentioned as Abu Bakr’s “little daughter Aisha”. If we accept Hisham’s
calculations, she was not even born at that time.”
This is a clear misunderstanding by Ibn Ishāq Rahimahullāh especially when it contradicts
authentic narrations and other books of Sīrah. And Ibn Ishāq Rahimahullāh did not provide
a chain of Hadīth to support his claim.
Another objection by the writer is that in Musnad Ahmad, Khawla Radhiyallāhu Anhā uses
the word “Bikrun” to refer to Aishah Radhiyallāhu Anhā. The writer further claims that the
word “Bikrun” which means virgin is only used for unmarried girls who have passed the age
of puberty.
One answer to the objection is that “Bikrun” can be used for girls who have not reached
puberty also. “Lisān al-Arab” a famous dictionary on the Arabic language has the following
meaning for “bikrun”:
(‫ اﳉﺎرﻳﺔ اﻟﻠﱵ ﱂ ﺗﻔﺘﺾ)ﻟﺴﺎن اﻟﻌﺮب‬:‫اﻟﺒﻜﺮ‬

A female who has not been deflowered (Lisān al-Arab)

“Mu’jam Lughat al-Fuqahā”, a dictionary on words used by the Jurists defines “bikrun” as:
(‫ﻟﻔﺘﺎة اﻟﻌﺬراء اﻟﱵ ﱂ ﺗﺰل ﺑﻜﺎرﻬﺗﺎ ﺑﻮطء )ﻣﻌﺠﻢ ﻟﻐﺔ اﻟﻔﻘﻬﺎء‬

One who has not lost her virginity through intercourse (Mu’jam Lughat al-Fuqahā)
From the above-mentioned definitions, it is obvious that the word “Bikrun” is not confined
to a mature lady rather includes any female who is virgin whether she has reached puberty or
not.
A second and more obvious answer to the objection is that in the same Hadīth, Aishah
Radhiyallāhu Anhā’s age is mentioned to be six.9 The writer only objected to the word
8F

‫ ﺟﺎءت ﺧﻮﻟﺔ ﺑﻨﺖ ﺣﻜﻴﻢ اﻣﺮأة‬،‫ ﳌﺎ ﻫﻠﻜﺖ ﺧﺪﳚﺔ‬:‫ ﻗﺎﻻ‬،‫ وﳛﲕ‬،‫ ﺣﺪﺛﻨﺎ أﺑﻮ ﺳﻠﻤﺔ‬:‫ ﻗﺎل‬،‫ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮو‬:‫ ﻗﺎل‬،‫ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺑﺸﺮ‬9
‫ اﺑﻨﺔ أﺣﺐ‬:‫ " ﻓﻤﻦ اﻟﺒﻜﺮ؟ " ﻗﺎﻟﺖ‬:‫ وإن ﺷﺌﺖ ﺛﻴﺒﺎ؟ ﻗﺎل‬،‫ إن ﺷﺌﺖ ﺑﻜﺮا‬:‫ " ﻣﻦ؟ " ﻗﺎﻟﺖ‬:‫ ﻳﺎ رﺳﻮل اﷲ أﻻ ﺗﺰوج؟ ﻗﺎل‬:‫ ﻗﺎﻟﺖ‬،‫ﻋﺜﻤﺎن ﺑﻦ ﻣﻈﻌﻮن‬
:‫ ﻗﺎل‬،" ‫ واﺗﺒﻌﺘﻚ ﻋﻠﻰ ﻣﺎ ﺗﻘﻮل‬،‫( ﺑﻚ‬3) ‫ آﻣﻨﺖ‬،‫ ﺳﻮدة ﺑﻨﺖ زﻣﻌﺔ‬:‫ " وﻣﻦ اﻟﺜﻴﺐ؟ " ﻗﺎﻟﺖ‬:‫ ﻗﺎل‬،‫ﺧﻠﻖ اﷲ ﻋﺰ وﺟﻞ إﻟﻴﻚ ﻋﺎﺋﺸﺔ ﺑﻨﺖ أﰊ ﺑﻜﺮ‬
‫ وﻣﺎ ذاك؟‬:‫ ﻳﺎ أم روﻣﺎن ﻣﺎذا أدﺧﻞ اﷲ ﻋﺰ وﺟﻞ ﻋﻠﻴﻜﻢ ﻣﻦ اﳋﲑ واﻟﱪﻛﺔ؟ ﻗﺎﻟﺖ‬:‫ ﻓﻘﺎﻟﺖ‬،‫ ﻓﺪﺧﻠﺖ ﺑﻴﺖ أﰊ ﺑﻜﺮ‬،" ‫" ﻓﺎذﻫﱯ ﻓﺎذﻛﺮﻳﻬﻤﺎ ﻋﻠﻲ‬
‫ ﻳﺎ أﺑﺎ ﺑﻜﺮ ﻣﺎذا‬:‫ ﻓﻘﺎﻟﺖ‬،‫ ﻓﺠﺎء أﺑﻮ ﺑﻜﺮ‬،‫ اﻧﺘﻈﺮي أﺑﺎ ﺑﻜﺮ ﺣﱴ ﻳﺄﰐ‬:‫ ﻗﺎﻟﺖ‬،‫ أرﺳﻠﲏ رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ أﺧﻄﺐ ﻋﻠﻴﻪ ﻋﺎﺋﺸﺔ‬:‫ﻗﺎﻟﺖ‬
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‫‪“Bikrun” but failed to mention that later on in the same Hadīth, it is clearly stated that‬‬
‫‪Aishah Radhiyallāh Anhā was six. This clearly indicates that Sahābah also used the word‬‬
‫‪“Bikrun” for any virgin female, regardless of whether she reached puberty or not.‬‬
‫‪Hereunder are the words of this Hadīth:‬‬
‫ﲔ )ﻣﺴﻨﺪ اﲪﺪ(‬ ‫ﻓَـﺰﱠوﺟﻬﺎ إِﻳﱠﺎﻩ وﻋﺎﺋِ َﺸﺔُ ﻳـﻮﻣﺌِ ٍﺬ ﺑِْﻨﺖ ِﺳ ﱢ ِ ِ‬
‫ﺖ ﺳﻨ َ‬ ‫ُ‬ ‫َ َ َ ُ َ َ َْ َ‬
‫‪Abu Bakr Radhiyallāhu Anhū married Aishah Radhiyallāhu Anhā off to Rasūlullāh Sallallāhu Alaihi‬‬
‫‪Wa Sallam while she was only six years of age.‬‬
‫)‪(Musnad Ahmad‬‬
‫‪The writer further objects stating, “Some scholars think that Hazrat Aisha was married off so early‬‬
‫‪because in Arabia girls mature at an early age. But this was not a common custom of the Arabs at that‬‬

‫أدﺧﻞ اﷲ ﻋﺰ وﺟﻞ ﻋﻠﻴﻜﻢ ﻣﻦ اﳋﲑ واﻟﱪﻛﺔ؟ ﻗﺎل‪ :‬وﻣﺎ ذاك؟ ﻗﺎﻟﺖ‪ :‬أرﺳﻠﲏ رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ أﺧﻄﺐ ﻋﻠﻴﻪ ﻋﺎﺋﺸﺔ‪ ،‬ﻗﺎل‪ :‬وﻫﻞ‬
‫ﺗﺼﻠﺢ ﻟﻪ؟ إﳕﺎ ﻫﻲ اﺑﻨﺔ أﺧﻴﻪ‪ ،‬ﻓﺮﺟﻌﺖ إﱃ رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓﺬﻛﺮت ذﻟﻚ ﻟﻪ )‪ ، (1‬ﻗﺎل‪ " :‬ارﺟﻌﻲ إﻟﻴﻪ ﻓﻘﻮﱄ ﻟﻪ‪ " :‬أﻧﺎ أﺧﻮك‪،‬‬
‫وأﻧﺖ أﺧﻲ ﰲ اﻹﺳﻼم‪ ،‬واﺑﻨﺘﻚ ﺗﺼﻠﺢ ﱄ "‪ ،‬ﻓﺮﺟﻌﺖ ﻓﺬﻛﺮت ذﻟﻚ ﻟﻪ‪ ،‬ﻗﺎل‪ :‬اﻧﺘﻈﺮي وﺧﺮج‪ ،‬ﻗﺎﻟﺖ أم روﻣﺎن‪ :‬إن ﻣﻄﻌﻢ ﺑﻦ ﻋﺪي ﻗﺪ ﻛﺎن ذﻛﺮﻫﺎ‬
‫ﻋﻠﻰ اﺑﻨﻪ‪ ،‬ﻓﻮاﷲ ﻣﺎ وﻋﺪ وﻋﺪا ﻗﻂ‪ ،‬ﻓﺄﺧﻠﻔﻪ ﻷﰊ ﺑﻜﺮ‪ ،‬ﻓﺪﺧﻞ أﺑﻮ ﺑﻜﺮ ﻋﻠﻰ ﻣﻄﻌﻢ ﺑﻦ ﻋﺪي وﻋﻨﺪﻩ اﻣﺮأﺗﻪ أم اﻟﻔﱴ‪ ،‬ﻓﻘﺎﻟﺖ ﻳﺎ اﺑﻦ أﰊ ﻗﺤﺎﻓﺔ ﻟﻌﻠﻚ‬
‫ﻣﺼﺒﺊ )‪ (2‬ﺻﺎﺣﺒﻨﺎ ﻣﺪﺧﻠﻪ ﰲ دﻳﻨﻚ اﻟﺬي أﻧﺖ ﻋﻠﻴﻪ‪ ،‬إن ﺗﺰوج إﻟﻴﻚ‪ ،‬ﻗﺎل أﺑﻮ ﺑﻜﺮ ﻟﻠﻤﻄﻌﻢ ﺑﻦ ﻋﺪي‪ :‬أﻗﻮل ﻫﺬﻩ ﺗﻘﻮل‪ ،‬ﻗﺎل‪ :‬إ�ﺎ ﺗﻘﻮل ذﻟﻚ‪،‬‬
‫ﻓﺨﺮج ﻣﻦ ﻋﻨﺪﻩ‪ ،‬وﻗﺪ أذﻫﺐ اﷲ ﻋﺰ وﺟﻞ ﻣﺎ ﻛﺎن ﰲ ﻧﻔﺴﻪ ﻣﻦ ﻋﺪﺗﻪ اﻟﱵ وﻋﺪﻩ ﻓﺮﺟﻊ‪ ،‬ﻓﻘﺎل ﳋﻮﻟﺔ‪ :‬ادﻋﻲ ﱄ رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪،‬‬
‫ﻓﺪﻋﺘﻪ ﻓﺰوﺟﻬﺎ إﻳﺎﻩ وﻋﺎﺋﺸﺔ ﻳﻮﻣﺌﺬ ﺑﻨﺖ ﺳﺖ ﺳﻨﲔ‪ ،‬ﰒ ﺧﺮﺟﺖ ﻓﺪﺧﻠﺖ ﻋﻠﻰ ﺳﻮدة ﺑﻨﺖ زﻣﻌﺔ‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﻣﺎذا أدﺧﻞ اﷲ ﻋﺰ وﺟﻞ ﻋﻠﻴﻚ ﻣﻦ اﳋﲑ‬
‫واﻟﱪﻛﺔ؟ ﻗﺎﻟﺖ‪ :‬ﻣﺎ ذاك؟ ﻗﺎﻟﺖ‪ :‬أرﺳﻠﲏ رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ أﺧﻄﺒﻚ ﻋﻠﻴﻪ‪ ،‬ﻗﺎﻟﺖ‪ :‬وددت ادﺧﻠﻲ إﱃ أﰊ ﻓﺎذﻛﺮي ذاك ﻟﻪ‪ ،‬وﻛﺎن ﺷﻴﺨﺎ‬
‫ﻛﺒﲑا‪ ،‬ﻗﺪ أدرﻛﺘﻪ )‪ (3‬اﻟﺴﻦ‪ ،‬ﻗﺪ ﲣﻠﻒ ﻋﻦ اﳊﺞ‪ ،‬ﻓﺪﺧﻠﺖ ﻋﻠﻴﻪ‪ ،‬ﻓﺤﻴﺘﻪ )‪ (4‬ﺑﺘﺤﻴﺔ اﳉﺎﻫﻠﻴﺔ‪ ،‬ﻓﻘﺎل‪ :‬ﻣﻦ ﻫﺬﻩ؟ ﻓﻘﺎﻟﺖ‪ :‬ﺧﻮﻟﺔ ﺑﻨﺖ ﺣﻜﻴﻢ‪ ،‬ﻗﺎل‪:‬‬
‫ﻓﻤﺎ ﺷﺄﻧﻚ؟ ﻗﺎﻟﺖ‪ :‬أرﺳﻠﲏ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ اﷲ أﺧﻄﺐ ﻋﻠﻴﻪ ﺳﻮدة‪ ،‬ﻗﺎل‪ :‬ﻛﻒء )‪ (1‬ﻛﺮﱘ‪ ،‬ﻣﺎذا ﺗﻘﻮل ﺻﺎﺣﺒﺘﻚ؟ ﻗﺎﻟﺖ‪ :‬ﲢﺐ ذاك‪ ،‬ﻗﺎل‪ :‬ادﻋﻬﺎ‬
‫ﱄ ﻓﺪﻋﺘﻬﺎ‪ ،‬ﻓﻘﺎل )‪ : (2‬أي ﺑﻨﻴﺔ إن ﻫﺬﻩ ﺗﺰﻋﻢ أن ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﺒﺪ اﳌﻄﻠﺐ ﻗﺪ أرﺳﻞ ﳜﻄﺒﻚ‪ ،‬وﻫﻮ ﻛﻒء )‪ (3‬ﻛﺮﱘ‪ ،‬أﲢﺒﲔ أن أزوﺟﻚ‬
‫ﺑﻪ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻧﻌﻢ‪ ،‬ﻗﺎل )‪ : (4‬ادﻋﻴﻪ ﱄ‪ ،‬ﻓﺠﺎء رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إﻟﻴﻪ ﻓﺰوﺟﻬﺎ إﻳﺎﻩ‪ ،‬ﻓﺠﺎءﻫﺎ أﺧﻮﻫﺎ ﻋﺒﺪ ﺑﻦ زﻣﻌﺔ ﻣﻦ اﳊﺞ‪ ،‬ﻓﺠﻌﻞ‬
‫ﳛﺜﻲ ﻋﻠﻰ )‪ (5‬رأﺳﻪ اﻟﱰاب‪ ،‬ﻓﻘﺎل ﺑﻌﺪ أن أﺳﻠﻢ‪ :‬ﻟﻌﻤﺮك )‪ (6‬إﱐ ﻟﺴﻔﻴﻪ ﻳﻮم أﺣﺜﻲ ﰲ رأﺳﻲ اﻟﱰاب أن ﺗﺰوج رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬
‫ﺳﻮدة ﺑﻨﺖ زﻣﻌﺔ‪ ،‬ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ‪ :‬ﻓﻘﺪﻣﻨﺎ اﳌﺪﻳﻨﺔ ﻓﻨﺰﻟﻨﺎ ﰲ ﺑﲏ اﳊﺎرث ﻣﻦ )‪ (7‬اﳋﺰرج ﰲ اﻟﺴﻨﺢ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻓﺠﺎء رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪،‬‬
‫ﻓﺪﺧﻞ ﺑﻴﺘﻨﺎ واﺟﺘﻤﻊ إﻟﻴﻪ رﺟﺎل ﻣﻦ اﻷﻧﺼﺎر‪ ،‬وﻧﺴﺎء ﻓﺠﺎءت ﰊ )‪ (8‬أﻣﻲ وإﱐ ﻟﻔﻲ )‪ (1‬أرﺟﻮﺣﺔ ﺑﲔ ﻋﺬﻗﲔ ﺗﺮﺟﺢ ﰊ‪ ،‬ﻓﺄﻧﺰﻟﺘﲏ ﻣﻦ اﻷرﺟﻮﺣﺔ‪،‬‬
‫وﱄ ﲨﻴﻤﺔ ﻓﻔﺮﻗﺘﻬﺎ‪ ،‬وﻣﺴﺤﺖ وﺟﻬﻲ ﺑﺸﻲء ﻣﻦ ﻣﺎء‪ ،‬ﰒ أﻗﺒﻠﺖ ﺗﻘﻮدﱐ ﺣﱴ وﻗﻔﺖ ﰊ ﻋﻨﺪ اﻟﺒﺎب‪ ،‬وإﱐ ﻷ�ﺞ ﺣﱴ ﺳﻜﻦ ﻣﻦ ﻧﻔﺴﻲ‪ ،‬ﰒ دﺧﻠﺖ‬
‫ﰊ ﻓﺈذا رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺟﺎﻟﺲ ﻋﻠﻰ ﺳﺮﻳﺮ ﰲ ﺑﻴﺘﻨﺎ‪ ،‬وﻋﻨﺪﻩ رﺟﺎل وﻧﺴﺎء ﻣﻦ اﻷﻧﺼﺎر‪ ،‬ﻓﺄﺟﻠﺴﺘﲏ )‪ (2‬ﰲ ﺣﺠﺮﻩ‪ ،‬ﰒ ﻗﺎﻟﺖ‪ :‬ﻫﺆﻻء‬
‫أﻫﻠﻚ ﻓﺒﺎرك اﷲ ﻟﻚ ﻓﻴﻬﻢ‪ ،‬وﺑﺎرك ﳍﻢ ﻓﻴﻚ‪ ،‬ﻓﻮﺛﺐ اﻟﺮﺟﺎل واﻟﻨﺴﺎء‪ ،‬ﻓﺨﺮﺟﻮا وﺑﲎ ﰊ رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﰲ ﺑﻴﺘﻨﺎ‪ ،‬ﻣﺎ ﳓﺮت ﻋﻠﻲ‬
‫ﺟﺰور‪ ،‬وﻻ ذﲝﺖ ﻋﻠﻲ ﺷﺎة‪ ،‬ﺣﱴ أرﺳﻞ إﻟﻴﻨﺎ ﺳﻌﺪ ﺑﻦ ﻋﺒﺎدة ﲜﻔﻨﺔ ﻛﺎن ﻳﺮﺳﻞ ﺑﺎ إﱃ رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ ،‬إذا دار إﱃ ﻧﺴﺎﺋﻪ وأﻧﺎ‬
‫ﻳﻮﻣﺌﺬ ﺑﻨﺖ ﺗﺴﻊ ﺳﻨﲔ )ﻣﺴﻨﺪ اﲪﺪ‪ ,‬ج ‪ ،42‬ص ‪،504-501‬ﻣﺆﺳﺴﺔ اﻟﺮﺳﺎﻟﺔ(‬
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‫‪Page 10‬‬
time. According to Allama Kandhulvi, there is no such case on record either before or after Islam. Neither
has this ever been promoted as a Sunnah of the Prophet. The Prophet married off his daughters Fatima at
21 and Ruquiyya at 23. Besides, Hazrat Abu Bakr, Aisha’s father, married off his eldest daughter Asma
at the age of 26.”
This is another baseless and non-academic opinion. It is quite clear from narrations that
some marriages at a young age took place in the era of Rasūlullāh Sallallāhu Alaihi Wa
Sallam, the Sahābah Radhiyallāhu Anhum, and those Muslims that came soon thereafter.
For example, Hāfidh bin Hajar Rahimahullāh quotes in his Kitāb “al-Isābah” that Nabī
Sallallāhu Alaihi Wa Sallam got Salmah bin Ibī Salmah Radhiyallāhu Anhu married to
Umāmah bint Hamzah Radhiyallāhu Anhā while none of them had reached puberty.10 Also 9F

consider the following narration from Sahīh al-Bukhārī:

(‫ دار اﻟﺒﺸﺎﺋﺮ اﻻﺳﻼﻣﻴﺔ‬،562 ‫ ص‬،5 ‫ ج‬،‫ ﺑﻨﺖ إﺣﺪى وﻋﺸﺮﻳﻦ ﺳﻨﺔ )ﺻﺤﻴﺢ اﻟﺒﺨﺎري‬،‫ »أدرﻛﺖ ﺟﺎرة ﻟﻨﺎ ﺟﺪة‬:‫وﻗﺎل اﳊﺴﻦ ﺑﻦ ﺻﺎﱀ‬

Hasan bin Sālih Rahimahullāh said: I came to know of my neighbor who became a grandmother at the age
of twenty one.
(Sahīh al-Bukhārī)
This indicates that the woman must have been married when she was nine, gave birth when
she was ten, and the same situation took place with her daughter.
The writer’s claim about the age of Hadhrat Fātimah and Hadhrat Ruqayyah Radhiyallāhu
Anhumā at the time of marriage is also inaccurate. Nabī Sallallāhu Alaihi Wa Sallam married
Hadhrat Khadījah Radhiyallāhu Anhā at the age of twenty-five. His first daughter born from
the marriage was Zainab Radhiyallāhu Anhā. 11 According to most of the Ulamā, Ruqayyah
10F

Radhiyallāhu Anhā is the second daughter of Rasūlullāh Sallallāhu Alaihi Wa Sallam. 12 And 1F

in “al-Isābah”, Hāfidh bin Hajar Rahimahullāh narrates on the authority of Ibn Sa’d
Rahimahullāh that Utbah bin Abī Lahab married Hadhrat Ruqayyah Radhiyallāhu Anhā before
the Nubuwwah. 13 Rasūlullāh Sallallāhu Alaihi Wa Sallam’s age was forty at the time of
12F

‫ ﻛﺎن اﻟّﺬي ّزوج أم ﺳﻠﻤﺔ ﻣﻦ اﻟﻨّﱯ ﺻﻠّﻰ اﻟﻠﱠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ ﺳﻠﻤﺔ ﺑﻦ أﰊ‬:‫ ﻗﺎل‬،‫ ﺣﺪﺛﲏ ﻣﻦ ﻻ ﻬﺗﻢ ﻋﻦ ﻋﺒﺪ اﻟﻠﱠﻪ ﺑﻦ ﺷﺪاد‬:‫ وﻗﺎل اﺑﻦ إﺳﺤﺎق‬10
‫ ﻫﻞ‬:‫اﻟﻨﱯ ﺻﻠّﻰ اﻟﻠﱠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ‬ ‫ﱠ‬
ّ ‫ ﻓﻘﺎل‬،‫ ﻓﻠﻢ ﳚﺘﻤﻌﺎ ﺣﱴ ﻣﺎﺗﺎ‬،‫ وﳘﺎ ﺻﺒﻴّﺎن ﺻﻐﲑان‬،‫اﻟﻨﱯ ﺻﻠّﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ أﻣﺎﻣﺔ ﺑﻨﺖ ﲪﺰة‬
ّ ‫ﻓﺰوﺟﻪ‬ّ ‫ﺳﻠﻤﺔ اﺑﻨﻬﺎ‬
(‫ دار اﳌﻌﺮﻓﺔ‬،752 ‫ ص‬،1 ‫ ج‬،‫ﺟﺰﻳﺖ ﺳﻠﻤﺔ! )اﻻﺻﺎﺑﺔ‬
(‫ دار اﳌﻌﺮﻓﺔ‬،2506 ‫ ص‬،4 ‫ ج‬،‫ ﻻ أﻋﺮف ﺧﻼﻓﺎ أ ّن زﻳﻨﺐ أﻛﱪ ﺑﻨﺎت اﻟﻨﱯ ﺻﻠّﻰ اﻟﻠﱠﻪ ﻋﻠﻴﻪ وﺳﻠّﻢ )اﻻﺻﺎﺑﺔ‬:‫ ﻗﺎل أﺑﻮ ﻋﻤﺮ‬11
(‫ دار اﳌﻌﺮﻓﺔ‬،2507-2506 ‫ ص‬،4 ‫ ج‬،‫أ�ﻦ ﻋﻠﻰ ﻫﺬا اﻟﱰﺗﻴﺐ )اﻻﺻﺎﺑﺔ‬ ّ ‫ واﻷﻛﺜﺮ‬،‫واﺧﺘﻠﻒ ﰲ رﻗﻴﺔ وﻓﺎﻃﻤﺔ وأم ﻛﻠﺜﻮم‬
12

‫ رأﺳﻲ‬:‫ ﻓﻠﻤﺎ ﺑﻌﺚ ﻗﺎل أﺑﻮ ﳍﺐ‬،‫ وﺗﺰوﺟﻬﺎ ﻋﺘﺒﺔ ﺑﻦ أﰊ ﳍﺐ ﻗﺒﻞ اﻟﻨﺒﻮة‬،‫ ﺑﺎﻳﻌﺖ رﺳﻮل اﻟﻠﱠﻪ ﺻﻠّﻰ اﻟﻠﱠﻪ ﻋﻠﻴﻪ وﺳﻠّﻢ ﻫﻲ أﺧﻮاﻬﺗﺎ‬:‫ وﻗﺎل اﺑﻦ ﺳﻌﺪ‬13
(‫ دار اﳌﻌﺮﻓﺔ‬،2507‫ ص‬،4 ‫ ج‬،‫ﻣﻦ رأﺳﻚ ﺣﺮام إن ﱂ ﺗﻄﻠﻖ اﺑﻨﺘﻪ )اﻻﺻﺎﺑﺔ‬
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Page 11
Nubuwwah. Hence, it is clear that Hadhrat Ruqayyah Radhiyallāhu Anhā was thirteen years
old or younger at the time of her marriage and not twenty three years.
After the Nubuwwah of Rasūlullāh Sallallāhu Alaihi Wa Sallam, Abū Lahab ordered his son
Utbah bin Abī Lahab to divorce Hadhrat Ruqayyah Radhiyallāhu Anhā. Thereafter, Uthmān
Radhiyallāhu Anhu married Ruqayyah Radhiyallāhu Anhā.
Even Ruqayyah Radhiyallāhu Anhā’s marriage with Uthmān Radhiyallāhu Anhu took place
well before she was twenty three years of age. Uthmān Radhiyallāh Anhu and Ruqayyah
Radhiyallāhu Anhā migrated together to Ethiopia in the fifth year after Nubuwwah. 14 This
indicates that they were definitely married before the fifth year of Nubuwwah. Hence,
Ruqayyah Radhiyallāhu Anhā’s age at the time of her marriage to Uthmān Radhiyallāhu
Anhu was between thirteen and eighteen years old and not twenty three years old.
With regards to Fātimah Radhiyallāhu Anhā’s age at the time of her marriage to Alī
Radhiyallāhu Anhā, there is a difference of opinion because there is a difference of opinion
on her year of birth. Some say that she was born when Nabī Sallallāhu Alaihi Wa Sallam was
thirty five years of age and others say that she was born right before Nubuwwah when Nabī
Sallallāhu Alaihi Wa Sallam was approximately forty years of age. 15 Regarding the year of her
marriage, some Ulamā are of the opinion that Alī Radhiyallāh Anhū married her the first year
after migration16 and others say that he married her in the second year after the migration. 17
If we suppose that she was born when Nabī Sallallāhu Alaihi Wa Sallam was approximately
forty years of age and was married in the first year after the migration her age at the time of
marriage was about thirteen. And if we suppose she was born when Nabī Sallallāhu Alaihi
Wa Sallam was thirty five years of age and she was married in the second year after the

‫ ﻣﺆﺳﺴﺔ اﻗﺮأ‬،17 ‫ ص‬،1 ‫ ج‬،‫ اﳌﻮﺳﻮﻋﺔ اﳌﻴﺴﺮة ﰲ اﻟﺘﺎرﻳﺦ اﻻﺳﻼﻣﻲ‬14

‫ﱯ ﺻﻠّﻰ اﻟﻠﱠﻪ ﻋﻠﻴﻪ‬
ّ ّ‫ واﻟﻨ‬،‫ وﻟﺪت ﻓﺎﻃﻤﺔ واﻟﻜﻌﺒﺔ ﺗﺒﲎ‬:‫ ﻗﺎل اﻟﻌﺒّﺎس‬:‫ ﻗﺎل‬،‫ ﻋﻦ ﻃﺮﻳﻖ أﰊ ﺟﻌﻔﺮ اﻟﺒﺎﻗﺮ‬،‫اﻗﺪي‬
ّ ‫ ﻓﺮوى اﻟﻮ‬،‫واﺧﺘﻠﻒ ﰲ ﺳﻨﺔ ﻣﻮﻟﺪﻫﺎ‬
15

.‫اﳌﺪاﺋﲏ‬
ّ ‫ ﻬﺑﺬا ﺟﺰم‬،‫وآﻟﻪ وﺳﻠّﻢ اﺑﻦ ﲬﺲ وﺛﻼﺛﲔ ﺳﻨﺔ‬
.‫ﱯ ﺻﻠّﻰ اﻟﻠﱠﻪ ﻋﻠﻴﻪ وآﻟﻪ وﺳﻠّﻢ‬ ‫ﱠ‬
ّ ّ‫ أ�ﺎ وﻟﺪت ﺳﻨﺔ إﺣﺪى وأرﺑﻌﲔ ﻣﻦ ﻣﻮﻟﺪ اﻟﻨ‬-‫وﻧﻘﻞ أﺑﻮ ﻋﻤﺮ ﻋﻦ ﻋﺒﻴﺪ اﻟﻠﻪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺳﻠﻴﻤﺎن ﺑﻦ ﺟﻌﻔﺮ اﳍﺎﴰﻲ‬
(‫ دار اﳌﻌﺮﻓﺔ‬،2596‫ ص‬،4 ‫ ج‬،‫وﻛﺎن ﻣﻮﻟﺪﻫﺎ ﻗﺒﻞ اﻟﺒﻌﺜﺔ ﺑﻘﻠﻴﻞ ﳓﻮ ﺳﻨﺔ أو أﻛﺜﺮ )اﻻﺻﺎﺑﺔ‬
.‫ وﳍﺎ ﻳﻮﻣﺌﺬ ﲦﺎن ﻋﺸﺮة ﺳﻨﺔ‬،‫ وﺑﲎ ﺑﺎ ﻣﺮﺟﻌﻪ ﻣﻦ ﺑﺪر‬،‫ﻋﻠﻲ ﻓﺎﻃﻤﺔ ﰲ رﺟﺐ ﺳﻨﺔ ﻣﻘﺪﻣﻬﻢ اﳌﺪﻳﻨﺔ‬ ّ ‫ﺗﺰوج‬ ّ :‫ ﻗﺎل‬،‫ﻋﻠﻲ‬
ّ ‫وﻣﻦ ﻃﺮﻳﻖ ﻋﻤﺮ ﺑﻦ‬
16

(‫ دار اﳌﻌﺮﻓﺔ‬،2597‫ ص‬،4 ‫ ج‬،‫)اﻻﺻﺎﺑﺔ‬

‫ واﻧﻘﻄﻊ ﻧﺴﻞ رﺳﻮل اﻟﻠﱠﻪ ﺻﻠّﻰ اﻟﻠﱠﻪ ﻋﻠﻴﻪ وآﻟﻪ وﺳﻠّﻢ إﻻ ﻣﻦ‬.‫ وﻗﻴﻞ ﻏﲑ ذﻟﻚ‬،‫ﻋﻠﻲ أواﺋﻞ اﶈﺮم ﺳﻨﺔ اﺛﻨﺘﲔ ﺑﻌﺪ ﻋﺎﺋﺸﺔ ﺑﺄرﺑﻌﺔ أﺷﻬﺮ‬
ّ ‫وﺗﺰوﺟﻬﺎ‬
ّ
17

(‫ دار اﳌﻌﺮﻓﺔ‬،2596‫ ص‬،4 ‫ ج‬،‫ )اﻻﺻﺎﺑﺔ‬.‫ﻓﺎﻃﻤﺔ‬

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Page 12
migration, then she was about eighteen years of age at the time of her marriage and not
twenty one years of age as the article suggested.

The writer further objects saying, “Hazrat Aishah narrates that she was present on the battlefield at
the Battle of Badar (Muslim). This leads one to conclude that Hazrat Aisha moved into the Prophet’s house
in 1 A.H. But a nine-year-old could not have been taken on a rough and risky military mission. In 2 A.H,
the Prophet refused to take boys of less than 15 years of age to the battle of Uhud. Would he have allowed a
10-year-old girl to accompany him?”
Once again, this is a mere assumption without clear evidence. It is clear that the prohibition
of Nabī Sallallāhu Alaihi Wa Sallam was for males and not females because the males were
the ones to actively participate in the expeditions.18 The females would only provide
17F

services when needed. This objection does not hold any weight especially when there are
clear and authentic narrations in Sahīh al-Bukhārī, Sahīh Muslim, and various other books of
Hadīth proving the age of Aishah Radhiyallāhu Anhā to be six at the time of marriage.
Providing another argument, the writer say, “Hazrat Aisha used the kunniat, the title derived from
the name of a child, of Umme Abdullah after her nephew and adopted son.
If she was six when her nikah was performed, she would have been only eight years his senior, hardly making
him eligible for adoption. Also, a little girl could not have given up on ever having her own child and used an
adopted child’s name for her kunniat.”
The kunyah of Aishah Radhiyallāhu Anhā was given to her by Rasūlullāh Sallallāhu Alaihi
Wa Sallam. The background of the incident is mentioned in Sunan Abī Dāwūd. The
narration is as follows:

‫ ﻋﺒﺪ اﷲ‬:‫ »ﻓﺎﻛﺘﲏ ﺑﺎﺑﻨﻚ ﻋﺒﺪ اﷲ« ﻳﻌﲏ اﺑﻦ اﺧﺘﻬﺎ ﻗﺎل ﻣﺴﺪد‬:‫ ﻗﺎل‬،‫ ﻛﻞ ﺻﻮاﺣﱯ ﳍﻦ ﻛﲎ‬،‫ ﻳﺎ رﺳﻮل اﷲ‬:‫ أ�ﺎ ﻗﺎﻟﺖ‬،‫ﻋﻦ ﻋﺎﺋﺸﺔ رﺿﻲ اﷲ ﻋﻨﻬﺎ‬
(‫ دار اﻟﻴﺴﺮ‬،441 ‫ ص‬،5 ‫ ج‬،‫ ﻓﻜﺎﻧﺖ ﺗﻜﲎ ﺑﺄم ﻋﺒﺪ اﷲ )ﺳﻨﻦ اﰊ داؤد‬:‫ ﻗﺎل‬،‫ﺑﻦ اﻟﺰﺑﲑ‬

It is reported from Aishah Radhiyallāhu Anhā that she said, “O’ Rasūlullāh, every one of your wives has a
Kunyah.” So Rasūlullāh Sallallāhu Alaihi Wa Sallam said, “Keep your Kunyah according to your son’s
name (meaning nephew’s name) Abdullāh. Hence, her Kunyah became Umm Abdillāh.
(Sunan Abī Dāwūd)

(‫ دار إﺣﻴﺎء اﻟﱰاث اﻟﻌﺮﰊ‬،177 ‫ ص‬،17 ‫ ج‬،‫ ﻓَﻠﻢ ﳝﻀﻪ َوﱂ ﻳَﺄْذَن ﻟَﻪُ ِﰲ اﻟْ ِﻘﺘَﺎل )ﻋﻤﺪة اﻟﻘﺎري‬:‫ )ﻓَﻠﻢ ﳚﺰﻩ( أَي‬18
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This proves that the Kunyah was given to Aishah Radhiyallāhu Anhā after she started to
reside with Rasūllullāh Sallallāhu Alaihi Wa Sallam. Hence, she was at least nine years old if
not older when she was given this Kunyah and not six years old as the writer has suggested.
Furthermore, the writer did not provide any reference for the adoption of Abdullāh bin
Zubair Radhiyallāh Anhū. The mere fact that Aishah Radhiyallāhu Anhu’s kunyah was
attributed to his name does not necessitate that she had adopted him. Also, the writer
suggested that the kunyah was given to Aishah Radhiyallāhu Anhā because she gave up on
having a child. However, from the Hadīth of Sunan Abī Dāwūd, it is clear that the reason
why Aishah Radhiyallāhu Anhā was given the kunyah was because she expressed her desire
to have a kunyah, as the other wives of Rasūlullāh Sallallāhu Alaihi Wa Sallam had one.
Making another objection, the author writes, “Hazrat Aisha’s nephew Urwah once remarked that
he was not surprised about her amazing knowledge of Islamic law, poetry and history because she was the wife
of the Prophet and the daughter of Abu Bakr. If she was eight when her father migrated, when did she learn
poetry and history from him?”
Again there is no reference whether this saying of Urwah Radhiyallāhu Anhu is authentic or
not. However, even if we accept this to really be Urwah’s statement, it is normal for young
children to learn very quickly. Even these days we see small children learning very
complicated information. In fact, so many children before the age of eight memorize the
entire Qurān. And it is well known that children in the past had memories far greater than
the memories of children in today’s times.
And even if Abu Bakr Radhiyallāhu Anhu migrated to Medinah Munawwarah when Aishah
Radhiyallāhu Anhā was only eight, she also migrated to Medinah. Just because she was
staying with Nabī Sallallāhu Alaihi Wa Sallam in Medinah does not necessitate that she
stopped learning from her father.
In the final objection, the author writes, “There is consensus that Hazrat Aisha was 10 years
younger than her elder sister Asma, whose age at the time of the hijrah, or migration to Madina, was about
28. It can be concluded that Hazrat Aisha was about 18 years old at migration.”
The writer’s claim of consensus here is incorrect and the writer does not even provide
reference for the claim. In the book “Usd al-Ghābah”, Allāmah Jazrī Rahimahullāh quotes
Abū Na’īm saying that Asmā Radhiyallāhu Anhā was born twenty seven years prior to
migration. And in “al-Isābah”, Hāfidh bin al-Hajar Rahimahullāh says that Aishah
Radhiyallāhu Anhā was born four or five years after the Nubuwwah of Nabī Sallallāhu Alaihi
Wa Sallam. This proves that Asmā Radhiyallāhu Anhā was eighteen or nineteen years older
than Aishah Radhiyallāhu Anhā and not ten years older as was claimed by the writer. Hence

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Aishah Radhiyallāh Anhā’s age at the time of migration was eight or nine years of age and
not eighteen.
In conclusion, for information to be valid and authentic, it must be passed down from
generation to generation through a valid chain of narrators. Hence, there is an authentic
chain in Sahīh al-Bukhārī and other books of Hadīth that prove Aishah Radhiyallāhu Anhā’s
age to be six at the time of marriage. So any claim made against this through certain
historical arguments holds no weight, especially when it is not supported by an authentic
chain.
Allāh will preserve His Dīn and the respect of our beloved Rasūl Sallallāhu Alaihi Wa Sallam
with the fact that Rasūlullāh Sallallāhu Alaihi Wa Sallam married our Mother Hadhrat Aishah
Radhiyallāhu Anhā at the age of six and started living with her when she was nine years old.
Let us preserve the facts and let Allāh preserve His Dīn.
See the following article, “The Young Marriage of Ayesha R.A.”, how Allāh uses His
servants to defend the cause of Islām: http://askimam.org/public/question_detail/17300
And Allah Ta’āla Knows Best
Mawlana Abdul Azīm bin Abdur Rahman,
Student Darul Iftaa
U.S.A.
Checked and Approved by,
Mufti Ebrahim Desai.

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