Muhammads marriage to Aisha at the age of 6 and consummation at 9 is probably one of the most prominent criticisms of the morality of Muhammad and the religion of Islam as a whole. Unsurprisingly Muslims fire back at the critics in different ways: from accepting it or arguing that it wasn’t child rape because the parents consented to the marriage.

But some of the most common responses consist of outright denial based on scholars, Islamic sources relating to Aishas age around contextual circumstances, to Isnad criticism. These arguments to my knowledge are fairly new, the earliest I’ve been able to find coming from the Sufis.

However, the major point of traction for these arguments appear to stem from an article by a man named Moiz Amjad written in 1998. Most responses to the Aisha criticism seem to stem from this piece, and in my experience more than once, outright copied and pasted. So I tracked down Moiz’ article and have prepared a rebuttal to all his points. His writing will be highlighted in green to avoid confusion. After my analysis of his article is complete, I will also be analysing other works which include other arguments to say that Aisha was older than 6 such as an article in Dawn. Com by Nilofar Ahmed.

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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

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Evidence 1: Shafi’i testified to pedophilia in Yemen.

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Ash-Shafi’i (767–820) during his stay in Yemen and especially Sana’a, wrote about how he met a 21 year old grandmother who gave birth at 10. From Sunan Al-Bayhaqi 1/319:

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I have seen in the city of Sana’a a grandmother while she was 21. She menstrated at the age of 9 and gave birth at the age if 10

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Evidence 2: Al-Muhlabi and Jawzi recorded a pedophilia account

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This quote is taken from Tahqeeq Fi Ahadith Al-Khilaf, 2/267 by Ibn Jawzi:

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عباد بن عباد المهلبي قال أدركت فينا يعني المهالبة امرأة صارت جدة وهي بنت ثمان عشرة سنة ولدت لتسع“ . سنين ابنة فولدت ابنتها لتسع سنين ابنة فصارت هي جدة وهي ابنة ثماني عشر سنة Abbad ibn Abbad Al-Muhlabi said: “I have witnessed a woman from Muhlaba who become a grandmother at the age of eighteen. She gave birth at the age of nine and her daughter gave birth to her child at the age of nine, so the woman became a grandmother at the age of eighteen.

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Evidence 3: Ikrimah Barbari gave guidelines on raping and fondling child slaves

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Prominent Tabi scholar Ikrimah Al-Barbari whom was a companion of Abdullah Ibn Abbas and the most learned companion in Tafsir had this to say regarding the Istibra (one menstrual period of sexual abstinence for a slave-girl when she is captured or changes ownership)

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Waki <– Ali Bin Al-Mubarak <– Yahya Bin Abi Kathir <– Ikrimah: regarding the man who buys a pre-pubescent slave girl, even one younger than that. He said: “There is nothing wrong with touching her before observing Istibra”

Musannaf ibn Shaybah 16906

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This narration was not graded by the hadith scholars. However all narrators and isnad links are of Sahih al-Bukhari. The link of Ikrimah and Yahya occurs in Bukhari 360, 1107, 1534, 1706, 1809. The chain of Yahya, Ali bin al-Mubarak, and Waki occurs in Bukhari 945, 4922. This means that this is an authentic statement of Ikrimahs.

Ikrimah here appears to be voicing support for istebra for pre-pubescent slaves, but says it is okay fondle your pre-pubescent sex slave and “even one younger than that” without Istibra. Now, if the rape and sexual assault of toddlers is acceptable to the early muslims, it doesn’t seem unlikely marriage and consummation is also.

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Evidence 4: Iyas Bin Muawiyah gave rules on raping children

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Iyas Bin Muawiyah, a Tabi judge who was renowned for his cleverness also gave guidelines on the issue, but did disagree somewhat with Ikrimah.

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Zayd Bin Hubab <– Hammad Bin Salamah <– Iyas Bin Muawiyah: regarding a man who brought a pre-pubescent slave girl, do not those like her have sexual intercourse? He said: “there is nothing wrong with performing the sexual act upon her without observing istibra”

Musannaf ibn abi shaybah 16907

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Once again, no hadith scholar has ever to my knowledge graded this hadith. However, all narrators are of Sahih Muslim: Hammad bin Salamah (86 times) and Zaid bin Hubab (16 times). Furthermore, the chain link of Iyas bin Muawiyah and Hammad is documented by Dhahabi. The link of Hammad and Zayd bin Hubab is documented in Musnad Ahmad 21923, in which al-Arnaut writes:

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“Its isnad is hasan. Its men are trustworthy except for Sa‘id bin Jumhan, who is sincere among the men narrated by the authors of the Sunans.”

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Evidence 5: Companions routinely have sex with children

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This issue is in a hadith from Bukhari where after a battle, Muhammad sent Ali Ibn Talib to collect the khumus, which is the ⅕ of war booty that goes to Muhammad. Ali goes to collect the war booty and takes a wasifa (young slave-girl), the finest among the war prisoners and has sex with her. Another man named Buraida is furious with Ali about this because Ali took from the khumus, which belongs to Muhammad and Ali had sex with a slave-girl without the Istibra.

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Narrated Buraida: The Prophet sent `Ali to Khalid to bring the Khumus (of the booty) and I hated `Ali, and `Ali had taken a bath (after a sexual act with a slave-girl from the Khumus). I said to Khalid, “Don’t you see this (i.e. `Ali)?” When we reached the Prophet I mentioned that to him. He said, “O Buraida! Do you hate `Ali?” I said, “Yes.” He said, “Do you hate him, for he deserves more than that from the Khumlus.”

Bukhari 4350

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Ibn Hajar, a man given the title “Shaykh Al-Islam”, in his famous commentary called Fath Al-Bari which is considered the most celebrated hadith commentary ever stated after this narration:

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Abu Dharr al-Harawi said: ‘The Companion hated Ali only because he saw him taking from the spoils of war, so he thought that he had acted treacherously. When the Prophet ﷺ informed him that he took less than what was his right, he loved him.’ This is a good interpretation but for it being distant from the hadith brought out by Ahmad. Perhaps the reason for the hatred had a different basis, and it ceased when the Prophet ﷺ disallowed them to hate him. Ali was blamed for having intercourse with the slave-girl without observing Istibra and also for the share (of the Khumus) that he took for himself. Now the first allegation is defensible as she was a virgin and not pubescent, and thus she did not need to observe Istibra — in accordance with the practice of many Companions before him. And she might have had her period after becoming his and then became purified after one day and one night. He had intercourse with her with no ill intent. As for the division of bounty in the case of a person who is also a member of the group for whom he is dividing (the bounty), it is as when the Imam divides for the community while also being a recipient. This likewise applies to whomever the Imam appointed in his stead, who assumes the same rank. And that was also the response of al-Khattabi about the second issue. And he stated regarding the first issue that it is possible that she was a virgin or prepubescent, or that he relied on his reasoning for forgoing Istibra. It may be taken from the hadith the permissibility of concubinage alongside the daughter of the Messenger of Allah ﷺ, as distinct from co-marriage as shown in the hadith of Al-Miswar in the Book of Nikah.”

Fath Al-Bari 8/67

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Evidence 6: Umar married a child

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This incident was universally accepted by the historians as well as hadith experts such as Al Yaqubi (Tarikh al-Yaqubi vol. 2 pp.260), Ibn Shabba (Tarikh al-Madina vol 2 p654), Muhammad Bukhari (Tarikh al-Saghir vol. 1 p. 102), Ibn Qutayba (Ma’arif p. 107), Bayhaqi (Sunan al-Kubra vol. 4 p. 33), Dhahabi (Siyar Aalam al-Nubalaa 5:22-24), Nawawi (Tahdhib al-Asmaa wa al-Lughat 2:267), As-Suyuti (al-Hawi lil Fatawa 2:179), Ibn Kathir (Al-Bidayah wa al-Nihayah vol. 8 p. 14), Ibn Asakir (Tarikh al Dimashq 42:555), Al-Hakim (Mustadrak 3/142) and Ibn Barr (al-Istiab fi ma’rifat al-Ashab vol 4 p 509).

The most prominent place where this incident is found are the hadiths of the Shias. For instance in at-Tabaqat al-Kubra vol. 8 p. 338 by Ibn Said:

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Anas ibn ‘Iyad al-Laythi <– Ja‘far ibn Muhammad [as-Sadiq] <– his father [Muhammad al-Baqir] that ‘Umar ibn al-Khattab asked ‘Ali ibn Abi Talib for the hand of Umm Kulthum in marriage. ‘Ali said, “I had kept my daughters for the sons of Ja‘far.” ‘Umar said, “Marry her to me, O Abul Hasan, for by Allah,there is no man on the face of the earth who seeks to achieve through her good companionship that which I seek to achieve.” ‘Ali said, “I have done so.” Then ‘Umar came to the Muhajirun between the grave (of Muhammad) and the pulpit. They—‘Ali, ‘Uthman, Zubayr, Talhah and ‘Abd ar-Rahman—used to sit there, and whenever a matter used to arrive from the frontiers, ‘Umar used to come to them there and consult with them. He came to them and said, “Congratulate me.” They congratulated him, and asked, “With whom are we congratulating you, O Amir al-Mu’minin?” He replied, “With the daughter of ‘Ali ibn Abi Talib.” Then he related to them that the Nabi said, “Every tie of kinship, and every association will be cut off on the Day of Qiyamah, except my kinship and my association.” [‘Umar said,] “I have had the companionship of Rasulullah; I would like also to have this [kinship].

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The Sadiq family should need no introduction, them being infallables. The transmitter from Sadiq, namely Anas Laythi is” thiqah, sahih al-hadith” (ar-Ruwat, vol. 1 p. 109). This makes the narration Sahih. Another narration in Al-Kafi vol. 5 p. 347-348 confirms her child status:

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Muhammad ibn Abi ‘Umayr <– Hisham ibn Salim <– Imam Ja‘far as-Sadiq: When [‘Umar] proposed to Amir al-Mu’minin, he said, ‘She is a child.’ Then he [‘Umar] met ‘Abbas and asked him, ‘What is wrong with me? Is there a problem with me?’ ‘Abbas asked, ‘Why?’ ‘Umar replied, ‘I asked your nephew for his daughter’s hand in marriage, and he rejected me. Oh, I swear by Allah, I will fill the well of Zamzam with earth, I will destroy every honour that you have, and I will set up two witnesses to testify that he stole, that I may cut off his right hand.’ ‘Abbas thereupon came to ‘Ali and informed him of what had transpired. He asked ‘Ali to put the matter in his hands, and ‘Ali complied.”

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Muhammad Umayr was said to be” of the most reliable of people” by Tusi (al-Fihrist p. 169). Hisham Salim was classed as “thiqatun thiqah” by al-‘Allamah and an-Najashi (Jami‘ ar-Ruwat, vol. 2 p. 315), making this hadith Sahih.

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I believe this evidence is sufficient for now. For more on the marriage of Umm Khulthum and Ibn Umar, I recommend this article.

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In my opinion, 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.

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The claim that this only went through Hisham Urwah is utter nonsense. There are multiple chains that don’t even include Hisham Ibn Urwah.

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Narrated Abd Ibn Humayd <– Abdur Razzaq <– Mamar <– Al-Zuhri <– Urwah <– Aisha

Muslim 1422c

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Note that “Urwah” here is Hisham Ibn Urwahs father, not Hisham himself.

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Narrated Abu Kuraib <– Abu Bakr Shaybah and Ishaq Ibrahim <– Yahya Ibn Yahya <– Abu Mua’awiyah <– Al-A’mash <– Ibrahim <– Al-Aswad <– Aisha

Muslim 1422d

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Narrated Ubaidullah Mu’adh <– his father <– Muhammad Amr <– Yahya <– Aisha

Dawud 4937

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Narrated Ahmad Maryam <– his paternal uncle <– Yahya Ayub <– Imara Ghazya <– Muhammad Ibrahim <– Abu Salamah Rahman <– Aisha

Nasa’i 3379

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Narrated Qutaybah <– A’bthar <– Mutarrif <– Abu Ishaq <– Abu U’baidah <– Aisha

Nasa’i 3257

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Narrated Ahmad Ibn Harb and Muhammad Al-Ala’a <– Abu Mua’awiyah <– Al-A’mash <– Ibrahim <– Al-Aswad <– Aisha

Nasa’i 3258

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Narrated Muhammad Hadrami <– Al-Hassan ibn Sahal Al-Hannat <– Muhammad ibn Al-Hassan Al-Asdi <– Sufyan <– Sayd Ibn Ibrahim <– Al Qasim Ibn Muhammad <– Aisha

Tabarani 52

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Narrated Muhammad Hadrami <– Sayd ibn Amr Al-Asha’athi <– A’bthar Al-Qasim <– Mutarrif <– Abu Ishaq <– Abu U’baidah <– Aisha

Tabarani 53

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Narrated Abu Abdullah Al-Haafidh <– Abu Abdullah Muhammad Ibn Ya’qub <– Abu Ja’far Muhammad ibn Al-Hajaaj Al-Waraq <– Yahya <– Abu Mua’awiyah <– Al-Amash <– Ibrahim <– Al-Aswad <– Aisha

Bayhaqi 13659

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Narrated Abdullah <– His father <– Abu Mua’awiyah <– Al-Amash <– Ibrahim <– Al-Aswad <– Aisha

Musnad Ahmad 24152

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Not only this, but there are many examples of narrations going to different members of the Sahaba that do not have Hisham in the chain. Examples include:

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Narrated Ahmad Ibn Sinan <– Abu Ahmad <– Israel <– Abu Ishaq <– Abu U’baidah <– Abdullah (Ibn Masud)

Ibn Majah 1877

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Narrated Ahmad ibn U’baid ibn Ibrahim Al-Asdi, the Hafidh of Hamdan <– Ibrahim ibn Al-Hussain ibn Daizeel <– Abu Mushar Abdul A’laa ibn Mushar <– Abdullah ibn Abdur Rahman ibn Yazid ibn Jabir <– Yasid Ibn Jabir <– Jabir

Mustadrak 6714

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Narrated Muhammad Hammad Al-Barbari <– Abdur Rahman ibn Salih Al-Azdi <– Yahya ibn Adam <– Sharik <– Abu Ishaq <– Abu U’baidah <– Abdullah Ibn Masud

Tabarani 10279

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Muhammad Al-Baghdadi <– Ahmad Miqdam <– Zuhair Al-Qaisi <– Sayd Ibn U’roba <– Qatadah

Tabarani 40

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Narrated Muhammad Hadrami <– Abdullah Ibn Abban <– Abu Usama <– Al-Ajla <– Ibn Malika

Tabarani 62

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Shias also have a narration on the issue with the following Isnad:

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Ali bin Ibrahim <– Muhammad ibn Issa <– Yunus <– abu Ayyub al-Khazzaz <– Isma’il ibn Ja’far

Al-Kafi 14529

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Thus the claim crumbles to Ash. On the issue of authenticity, it should be noted that one appearing in Sahih Muslim confirms it. In the links of the Majah, Nasa’i and Dawud narrations, it says that they were all classed Sahih by Darussalam except for one which is Hasan and that Al-Albani graded Dawud 4937 as Hasan Sahih. Hakim deemed all hadith in his Mustadrak as authentic and Shuayb Arnaut commenting on Musnad Ahmad 24152 says it is Sahih according to the conditions of Bukhari and Muslim.

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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.

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As gibril haddad explained in his summary refutation of this claim: Al-Zuhri reports it from Urwah, from Aisha; so does Ibn Dhakwan. Yahya al-Lakhmi reports it from Aisha in Ibn Sayd’s Tabaqat. Abu Ishaq Ibrahim reports it from al-Qasim ibn Muhammad in Tabarani 52, who was one of the Seven Imams of Madina from Aisha. That’s makes the total of Medinites four. Sufyan ibn Uyayna – from Khurasan, Abd Allah ibn Muhammad ibn Yahya – from Tabarayya in Palestine – both report it. Nor was this hadith reported only by Urwah 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 Masud) and others of the Tabi`I Imams directly from A’isha.

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Here is an example of one of the non Iraqi narrations:

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Narrated Sulayman Dawud <– Abdur Rahman <– Hisham Ibn Urwah <– Urwah <– Aisha

Musnad Ahmad 24867

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Shuayb Arnaut deemed this hadith as Sahih

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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)

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This is a nonsense mistranslation. Here are the actual words of Yaqub:

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“Trustworthy and thoroughly reliable above reproach except after he went to Iraq, at which time he narrated excessively from his father and was criticised for it”.

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Notice the difference between the actual words of Yaqub and the false translation of Moiz. This is clearly not a criticism levelled against Urwah by Yaqub, but rather it is one that did exist that he mentioned. He doesn’t even endorse the criticism. On the issue of Malik Ibn Anas, it should be noted that this alleged criticism by him is not sourced and even Dhahabi questioned its authenticity.

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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).

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This book is by Dhahabi, and once again this is a major distortion. Here is the whole statement of Dhahabi from vol 4 pg. 301-302:

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هشام بن عروة [ع] ، أحد الاعلام. حجة إمام، لكن في الكبر تناقص حفظه، ولم يختلط أبدا، ولا عبرة بما قاله أبو الحسن بن القطان من أنه وسهيل بن أبي صالح اختلطا، وتغيرا .نعم الرجل تغير قليلا ولم يبق حفظه كهو في حال الشبيبة، فنسى بعض محفوظه أو وهم، فكان ماذا! أهو معصوم من النسيان! ولما قدم العراق في آخر عمره حدث بجملة كثيرة من العلم، في غضون ذلك يسير أحاديث لم يجودها، ومثل هذا يقع لمالك ولشعبة ولوكيع ولكبار الثقات، فدع عنك الخبط وذر خلط الائمة الاثبات بالضعفاء والمخلطين، فهشام شيخا لإسلام “Hisham ibn Urwah, 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 come of what he had memorized or lapsed, so what? Is he immune to forgetfulness? 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 occurs also to Malik, and Shuba and Waki and the major trustworthy masters. So spare yourself confusion and floundering, do not 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!”

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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.

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Once again, this is total nonsense. Here is what Aisha actually says as recorded by Bukhari:

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Narrated Yusuf bin Mahik: I was in the house of `Aisha, the mother of the Believers. She said, “This revelation: “Nay, but the Hour is their appointed time (for their full recompense); and the Hour will be more previous and most bitter.” (54.46) was revealed to Muhammad at Mecca while I was a playfull little girl.

Bukhari 4876

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So no, it is not the whole chapter. Second of all, the claim that “54th Surah of the Qur’an was revealed nine years before Hijra” is based on absolutely nothing. I in fact cannot find a single source that says this. The general consensus is that this chapter was revealed 5 years before the Hijra. People who said this include Maududi who said “from the various traditions is that this incident occurred about five years before the Hijrah”. Quran. Com says relays the scholarly consensus on the matter: “The traditionists and commentators are agreed that this incident took place at Mina in Makkah about five years before the Holy Prophet’s Hijra to Madinah”

Furthermore, the definition of Jariyah is “the little female girl.” This appellation applies to girls from birth to

pre-pubescence. With this knowledge in mind about the agreement of the splitting of the moon taking place about five years before Muhammads Hijra to Madina and the fact that Aisha was born between seven and eight years before the Hijra and that she was a jariyah five years before the Hijra match the fact that her age at the time that chapter 54 was revealed was around 2, making this hadith consistent with her age of marriage at 6.

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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.

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It is not correct that Aisha was participating in the battles of Badr and Uhud. In fact there is no reports that place her in Badr. However there is a narration placing her in Uhud in a non-combative role:

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حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الْوَارِثِ، حَدَّثَنَا عَبْدُ الْعَزِيزِ، عَنْ أَنَسٍ ـ رضى الله عنه ـ قَالَ لَمَّا كَانَ يَوْمُ أُحُدٍ انْهَزَمَ النَّاسُ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ وَلَقَدْ رَأَيْتُ عَائِشَةَ بِنْتَ أَبِي بَكْرٍ وَأُمَّ سُلَيْمٍ وَإِنَّهُمَا لَمُشَمِّرَتَانِ أَرَى خَدَمَ سُوقِهِمَا، تَنْقُزَانِ الْقِرَبَ ـ وَقَالَ غَيْرُهُ تَنْقُلاَنِ الْقِرَبَ ـ عَلَى مُتُونِهِمَا، ثُمَّ تُفْرِغَانِهِ فِي أَفْوَاهِ الْقَوْمِ، ثُمَّ تَرْجِعَانِ فَتَمْلآنِهَا، ثُمَّ تَجِيئَانِ فَتُفْرِغَانِهَا فِي أَفْوَاهِ الْقَوْمِ‏.‏ Narrated Anas: On the day (of the battle) of Uhad when (some) people retreated and left the Prophet, I saw ‘Aisha bint Abu Bakr and Um Sulaim, with their robes tucked up so that the bangles around their ankles were visible hurrying with their water skins (in another narration it is said, “carrying the water skins on their backs”). Then they would pour the water in the mouths of the people, and return to fill the water skins again and came back again to pour water in the mouths of the people.

Bukhari 2880

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Tabari in his history book records two narrations that show it was common practice after the fighting ceased, for the women and children to give medical aid and water to the injured fighters, and execute the injured enemies. See vol 12, pages 127 and 146

Furthermore, commenting on the hadith about the prohibition for under 15’s, Nawawi makes it clear that it only refers to male combatants. From Sharh Muslim 12/13:

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It is the age which boys become fighters and take the same ruling as men. Regarding this hadith, Imam Shafi’i Al-Awzai, Ibn Wahb, Ibn Ahmad and others commented that 15 is the age of puberty.

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So in conclusion, only males over 15 are allowed to fight. Males under 15, women and children are only allowed to take non-combative roles like medical and water aid and executions.

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According to almost all the historians Asma (ra), the elder sister of Ayesha (ra) was ten years older than Ayesha (ra).

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The claim that almost all the historians believed this is rubbish. However the opinion that Asma was 10 years older than Aisha is based on two reports from a man named Abd ar-Rahman ibn Abi’z-Zinaad from two different isnads. The first in Tarikh Dimashq 69/10 by Ibn Asakir, and the second from al-Isti‘ab fi Ma‘rifat al-Ashab 2/616 by Ibn Barr:

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Abu’l-Hasan ‘Ali ibn Ahmad al-Maliki <– Ahmad ibn ‘Abd al-Wahid as-Sulami <– My grandfather Abu Bakr <– Abu Muhammad ibn Zabr <– Ahmad ibn Sa‘d ibn Ibrahim az-Zuhri <– Muhammad ibn Abi Safwan <– al-Asma‘i <– Ibn Abi’z-Zinaad

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Ahmad ibn Qasim <– Muhammad ibn Mu‘awiyah <– Ibrahim ibn Musa ibn Jamil <– Isma‘el ibn Ishaq al-Qadi <– Nasr ibn ‘Ali <– al-Asma‘i <– Ibn Abi’z-Zinaad told us: Asma’ bint Abi Bakr, who was ten years or so older…..

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So what is the authenticity of these narrations? Well, the answer to that lies straight to the status of the head of chain: Ibn Zinaad. In Tahdheeb at-Tahdheeb 6/172 by Ibn Hajar, there appear a lot of condemnations of him. Imam Ahmad is quoted as saying concerning him: He is faulty in Hadith. Ibn Ma‘een is quoted as saying: He is not one of those whom the scholars of hadith quote as evidence. ‘Ali ibn al-Madini is quoted as saying: Whatever he narrated in Madina is sahih, but whatever he narrated in Baghdad was corrupted by the Baghdadis. Abu Hatim said: His hadith may be written down but it may not be quoted as evidence. An-Nasa’i said: His hadith cannot be quoted as evidence.

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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 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.

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This argument is going on the assumption of the truth of the hadiths from Barr and Asakir. Thus, because of the weakness of the narrations, this argument fails in its entirety.

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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.

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This is not the case. Rather Tabari recorded a narration that states the following in Tarikh al-umam wa al-mamloo’k, Al-Tabari, Vol. 4, Pg. 50:

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Ali Ibn Muhammad narrated that someone told him in addition to his teachers, that Abu Bakr got married during the pre-Islamic period to Qatelah – which was what Waqidi and Al-Kalbi also agreed upon as well – they said: she is Qatelah bint Abdul uzza Ibn Abd Ibn Asad Ibn Jabir Ibn Malik Ibn Hasal Ibn Amir Ibn Luai who gave birth to Abdullah and Asma. He got married, during the pre-Islamic period as well to Umm rooman bint Amir Ibn Uwaimir Ibn Abdush shams Ibn Utaab Ibn Udhinah Ibn Subai Ibn Dahmaan Ibn Al-Harith Ibn Ghanam Ibn Malik Ibn Kinaanah who gave birth to Aisha and Abdur Rahman. So all four children were begotten by those two wives whom we mentioned that he married during the pre-Islamic period.

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Apart from the obviously deficient chain of narration that this hadith has, it nowhere claims that Aisha was born during the pre-Islamic period. Rather it says that Abu Bakr married her mother during the pre-Islamic period, which lasted well into Islam, and whom during the marriage birthed Aisha.

Two historians, namely Kalbi and Waqidi were also mentioned here. I’ll refrain from mentioning the status of the latter for now as he will become very important soon. Back to Kalbi, he was absolutely hated by the scholars of Hadith, who deemed him “very weak” and is even called a “liar and an unbeliever” (See before orthodoxy by Shabab Ahmad, pages 161-162).

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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.

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This is baseless, nowhere does Hisham say this. In fact, none of the accounts of Umars conversion to Islam are reliable, in fact they are without a chain all together. However, there is one hadith in Taqabat Al-Kubra 3/250 which says he converted to Islam 6 years after the start of the revelation. However this chain of narration contains yet again: Muhammad bin Umar Al-Waqidi who will be discussed shortly.

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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.

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Nothing like this to my knowledge exists in Tabaris history or his Tafsir or any of his works.

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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”.

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Here are two lexicons which are defining the meaning of Bikr:

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Bikr in general means the first born child but if it is used with females it gives an additional meaning, that is: one who has never had copulation.

Al-Muheet Al-Lughat 2/49

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A Bikr is a jariya who is a virgin and Bikr of a woman is the one who has never had copulation with a man

Lisan Al-Arab 4/76

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But even more amusing is the source that Moiz used. Here is the full text in the original Arabic:

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حدثنا محمد بن بشر، قال: حدثنا محمد بن عمرو، قال: حدثنا أبو سلمة، ويحيى، قالا: لما هلكت خديجة، جاءت خولة بنت حكيم امرأة عثمان بن مظعون، قالت: يا رسول الله ألا تزوج؟ قال: ” من؟ ” قالت: إن شئت بكرا، وإن شئت ثيبا؟ قال: ” فمن البكر؟ ” قالت: ابنة أحب خلق الله عز وجل إليك عائشة بنت أبي بكر، قال: ” ومن الثيب؟ ” قالت: سودة بنت زمعة، آمنت بك، واتبعتك على ما تقول “، قال: ” فاذهبي فاذكريهما علي “، فدخلت بيت أبي بكر، فقالت: يا أم رومان ماذا أدخل الله عز وجل عليكم من الخير والبركة؟ قالت: وما ذاك؟ قالت: أرسلني رسول الله صلى الله عليه وسلم أخطب عليه عائشة، قالت: انتظري أبا بكر حتى يأتي، فجاء أبو بكر، فقالت: يا أبا بكر ماذا أدخل الله عز وجل عليكم من الخير والبركة؟ قال: وما ذاك؟ قالت: أرسلني رسول الله صلى الله عليه وسلم أخطب عليه عائشة، قال: وهل تصلح له؟ إنما هي ابنة أخيه، فرجعت إلى رسول الله صلى الله عليه وسلم فذكرت ذلك له، قال: ” 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، فوالله 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 صاحبنا مدخله في دينك الذي أنت عليه، إن تزوج إليك، قال أبو بكر للمطعم بن عدي: أقول هذه تقول، قال: إنها تقول ذلك، فخرج من عنده، وقد أذهب الله عز وجل ما كان في نفسه من عدته التي وعده فرجع، فقال لخولة: ادعي لي رسول الله صلى الله عليه وسلم، فدعته فزوجها إياه وعائشة يومئذ بنت ست سنين، ثم خرجت فدخلت على سودة بنت زمعة، فقالت: ماذا أدخل الله عز وجل عليك من الخير والبركة؟ قالت: ما ذاك؟ قالت: أرسلني رسول الله صلى الله عليه وسلم أخطبك عليه، قالت: وددت ادخلي إلى أبي فاذكري ذاك له، وكان شيخا كبيرا، قد أدركته السن، قد تخلف عن الحج، فدخلت عليه، فحيته بتحية الجاهلية، فقال: من هذه؟ فقالت: خولة بنت حكيم، قال: فما شأنك؟ قالت: أرسلني محمد بن عبد الله أخطب عليه سودة، قال: كفء كريم، ماذا تقول صاحبتك؟ قالت: تحب ذاك، قال: ادعها لي فدعتها، فقال : أي بنية إن هذه تزعم أن محمد بن عبد الله بن عبد المطلب قد أرسل يخطبك، وهو كفء كريم، أتحبين أن أزوجك به، قالت: نعم، قال: ادعيه لي، فجاء رسول الله صلى الله عليه وسلم إليه فزوجها إياه، فجاءها أخوها عبد بن زمعة من الحج، فجعل يحثي على رأسه التراب، فقال بعد أن أسلم: لعمرك إني لسفيه يوم أحثي في رأسي التراب أن تزوج رسول الله صلى الله عليه وسلم سودة بنت زمعة، قالت عائشة: فقدمنا المدينة فنزلنا في بني الحارث من الخزرج في السنح، قالت: فجاء رسول الله صلى الله عليه وسلم، فدخل بيتنا واجتمع إليه رجال من الأنصار، ونساء فجاءت بي أمي وإني لفي أرجوحة بين عذقين ترجح بي، فأنزلتني من الأرجوحة، ولي جميمة ففرقتها، ومسحت وجهي بشيء من ماء، ثم أقبلت تقودني حتى وقفت بي عند الباب، وإني لأنهج حتى سكن من نفسي، ثم دخلت بي فإذا رسول الله صلى الله عليه وسلم جالس على سرير في بيتنا، وعنده رجال ونساء من الأنصار، فأجلستني في حجره، ثم قالت: هؤلاء أهلك فبارك الله لك فيهم، وبارك لهم فيك، فوثب الرجال والنساء، فخرجوا وبنى بي رسول الله صلى الله عليه وسلم في بيتنا، ما نحرت علي جزور، ولا ذبحت علي شاة، حتى أرسل إلينا سعد بن عبادة بجفنة كان يرسل بها إلى رسول الله صلى الله عليه وسلم، إذا دار إلى نسائه وأنا يومئذ بنت تسع سنين

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What does the highlighted bit say?

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فَزَوَّجَهَا إِيَّاهُ وَعَائِشَةُ يَوْمَئِذٍ بِنْتُ سِتِّ سِنِينَ Abu Bakr married Aisha off to the prophet while she was only six years of age

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Oops

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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.

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This is a lie upon Ibn Hajar. Just before the very hadith being referenced here, he says the following:

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“It has been a matter of difference of opinion the year Fatimah was born”

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Then Ibn Hajar quotes narrations showing the difference, including:

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Abu Umar narrated that Ubaidullah Ibn Muhammad Ibn Sulayman Ibn Jafar Al-Hashemi said: Fatimah was born when the prophets age was fourty one, which was almost a year or more after the prophet received revelation. And she is five years younger than Aisha. Also, Ali got married to Fatimah in the second year after Hijra in the month of Muharram, which happens to be four months after Aishas marriage, and other opinions have been narrated as well.

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However even more interesting is the narrative proposed by Moiz. This narrative was proposed by a man named Muhammad Umar Al-Waqidi, whom I mentioned earlier in the narration from Tabari. He is probably one of the most denounced scholars when it comes to hadith that I have seen. Here are some examples:

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“The writings of al-Waqidi are all lies.” And: “In Medina there were seven men who used to fabricate chains of transmission, one of whom is al-Waqidi.”

Ash-Shafi’i

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Al-Haytham bin Udayy (a liar) is closer to me than al-Waqidi. I do not accept him for a weak hadith, nor for genealogy, nor for anything

Al-Madini

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He is a liar. He alters hadith.

Ahmad Hanbal

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“He is abandoned in Hadith. He is abandoned by Ahmad, Ibn Amir, Ibn al-Mubarak, and Ismael bin Zakaryya.”

Al-Bukhari “What I have of al-Waqidi’s narrative style, and what I know from his hadith, I am dissatisfied with it.”

Al-Bukhari

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I do not record his hadiths and I do not report on his authority. I do not doubt that he fabricated hadiths.”

Abu Dawud

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The liars known for fabricating the Hadith of the Messenger of Allah are four. They are: Arba’ah b. Abi Yahy in Medina, al-Waqidi in Baghdad, Muqatil (b. Sulayman) in Khurasan, Muhammad bin Saʻid in Syria.”

Al-Nasa’i

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He is weak by agreement.

Al-Nawawi

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Al-Waqidi is a liar

Al-Albani

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Now we move on to Nilofar Ahmed of Dawn who wrote an article titled “of Aishas age at marriage”. In this article he repeats the majority of the false claims and distortions promoted by Moiz, but he also provides a few new arguments.

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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.

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Reply 1: the real meaning of 4:6

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The intent of this verse is to explain that children 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 learning should continue till puberty as it 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. The word “marriageable age” used here is to refer to puberty because one is able to fulfill the purpose of marriage which is procreation after one reaches puberty. This was said by scholars such Tabari and Muhammad Shafi.

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Reply 2: the Quran talks about marrying and divorcing pre-pubescent girls

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The Quran stipulated a waiting period which women must observe before they can remarry. This waiting period must be observed after they are divorced, or if their husbands have died. In the Quran, this is called Iddah or Iddat (العدة‎). However, there is one exception to this requirement in Quran 33:49:

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ياايها الذين امنوا اذا نكحتم المؤمنات ثم طلقتموهن من قبل ان تمسوهن فمالكم عليهن من عدة تعتدونهافمتعوهن وسرحوهن سراحا جميلا O ye who believe! If ye wed believing women and divorce them before ye have touched them, then there is no period that ye should reckon. But content them and release them handsomely.

Quran 33:49

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From the verse above it is understood that Iddah (stipulated waiting period) is required if sexual contact has occurred within the marriage. If a woman is not touched by her husband, she should not have to observe any waiting period at all. After the mention of women who have not had their marriage consummated, the Quran goes further – discussing the women who need to observe the ‘iddah, and the span of time required. We see in Qur’an 65.4:

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واللائي يئسن من المحيض من نسائكم ان ارتبتم فعدتهن ثلاثة اشهر واللائي لم يحضن واولات الاحمال اجلهن ان يضعن حملهن ومن يتق الله يجعل له من امره يسرا Such of your women as have passed the age of monthly courses, for them the prescribed period, if ye have any doubts, is three months, and for those who have no courses (it is the same): for those who carry (life within their wombs), their period is until they deliver their burdens: and for those who fear Allah, He will make their path easy.

Quran 65:4

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Reply 3: Context of 65:4 confirms it refers to underage girls

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In Al-Wahidis Asbat Al-Nazul, a book containing narrations dealing with the context of the revelation of Quranic verses, we read the following passage:

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Abu Ishaq al-Muqri’ <– Muhammad ibn ‘Abd Allah ibn Hamdun <– Makki ibn ‘Abdan <– Abu’l-Azhar <– Asbat ibn Muhammad <– Mutarrif <– Abu ‘Uthman ‘Amr ibn Salim who said: “When the waiting period for divorced and widowed women was mentioned in Surah al-Baqarah, Ubai ibn Ka‘b said: ‘O Messenger of Allah, some women of Medina are saying: there are other women who have not been mentioned!’ He asked him: ‘And who are they?’ He said: Those who are too young [such that they have not started menstruating yet], those who are too old [whose menstruation has stopped] and those who are pregnant’. And so this verse (And for such of your women as despair of menstruation…) was revealed

Asbab Al-Nuzul 65:4

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Another narration to Muqatil Sulayman also appears in the book, however as noted in the discussion of Waqidi, Muqatil is deemed a liar in the field of Hadith.

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Reply 4: Tafsirs unanimously agreed this refers to young girls.

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In order to completely dispute the claim that “scholars have concluded that the Quran sets a minimum age of marriage”, let us name a tonne of Tafsirs on the subject, commenting on 65:4.

Tabari: “The same (time of Iddah) applies to the idaah for girls who do not menstruate because they are too young, if their husbands divorce them after consummating the marriage with them”. Ibn Kathir: “The same for the young, who have not reached the years of menstruation.” Jalalayn: those who have not yet menstruated, because of their young age”. Tanwir Al-Miqbas: “because of young age”. Maududi: “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.” Muhammad Shafi: “Women who do not menstruate, because they have not yet attained puberty… woman who does not menstruate on account of minority of age”. Ibn Hajar: “(65:4) indicates that giving her into marriage before puberty is permissible”. Al-Bukhari: “He made the ‘idda of a girl before puberty three months”. Qurtubi: “Meaning the young girl”. Fayruz Abadi: “Those who did not menstruate due to their young age”. Zamakshari: “Those who have not menstruated” are young girls”. Tabrasi: “They are those who haven’t reached the age of menstruation”. Shawkani: “young girls who have not reached the age of menstruation”. Abu Hayyan: “denotes those not menstruated because of being young”. Islamweb: “Allah set rulings of marriage, divorce and waiting period for the women who have not yet had menses, i.e. the young girls”. Islamonline: “we can take from this verse that it is permissible to have sexual intercourse with a prepubescent girl”.

And so on.

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Reply 5: The 4 schools of jurisprudence support child marriage

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The four schools of jurisprudence disagreed on many things, however they almost unilaterally agreed on this topic.

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Muslim schools of jurisprudence unanimously allow the marriage of young girls, even if they are still babies in the cradle. But intercourse cannot occur until she is ready for penetration.

Fath Al-Bari 11/25

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Also:

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As for the time a young married girl goes to her husband for sex, it is permissable at any time given there is no harm to the girl and both the husband and girls guardian approve. According to Ahmad (Hanbal) if they do not agree, she is forced to join her husband at nine years

Sharh-Muslim 5/377

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Reply 6: Qudamah and Mundhir report Scholarly consensus on the issue of child marriage.

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If a man gives his virgin daughter in marriage to someone who is compatible, then the marriage is valid. … With regard to a virgin who is a minor, there is no difference of scholarly opinion concerning that. Ibn al-Mundhir said: All the scholars from whom we acquired knowledge are unanimously agreed that it is permissible for a father to give his minor daughter in marriage, provided that he offer her in marriage to someone who is compatible, even if she objects and refuses. The fact that it is permissible to give a minor girl in marriage is indicated by the verse in which Allah, may He be exalted, says (interpretation of the meaning): “And those of your women as have passed the age of monthly courses, for them the Iddah (prescribed period), if you have doubts (about their periods), is three months, and for those who have no courses ((i.e. they are still immature)…” [at-Talaaq 65:4]. So the ‘iddah for one who has not started to menstruate is three months, and the ‘iddah of three months can only be required in the case of talaaq (divorce) or annulment of marriage. This indicates that (the girl who is a minor) may be married and divorced, and her consent is not essential.

Al-Mughni 7/30

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Reply 7: Allah: The God of concessions

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Muhammad was known to frequently gives concessions that go against the sharia as he himself confirms, citing the will of God:

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Musnad Ahmad 5886:

“Allah loves concessions to be accepted as He hates sins to be committed.”

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Sahih according to Ahmad Shakir and Sahih according to Shuayb Arnaut

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He gives a concession for men to wear silk shirts when they have a skin condition (Muslim 2076). He gives a concession to not bathe after sex when there is a paucity of clothes (Abu Dawud 214). He gives a concession allowing singing at weddings (Nasa’i 3385). He gives a concession allowing the shortening of prayers while traveling (Muslim 686). He gives a concession to not have to remove your socks when performing wudu (Muslim 276).

Why would the marriage of Aisha, assuming 4:6 means what apologists say, be any different?

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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.

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This claim is based on a Sahih narration from Sunan Abu Dawud:

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حَدَّثَنَا مُسَدَّدٌ، وَسُلَيْمَانُ بْنُ حَرْبٍ، – الْمَعْنَى – قَالاَ حَدَّثَنَا حَمَّادٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، رضى الله عنها أَنَّهَا قَالَتْ يَا رَسُولَ اللَّهِ كُلُّ صَوَاحِبِي لَهُنَّ كُنًى ‏.‏ قَالَ ‏ “‏ فَاكْتَنِي بِابْنِكِ عَبْدِ اللَّهِ ‏”‏ ‏.‏ يَعْنِي ابْنَ أُخْتِهَا قَالَ مُسَدَّدٌ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ قَالَ فَكَانَتْ تُكَنَّى بِأُمِّ عَبْدِ اللَّهِ ‏.‏ قَالَ أَبُو دَاوُدَ وَهَكَذَا قَالَ قُرَّانُ بْنُ تَمَّامٍ وَمَعْمَرٌ جَمِيعًا عَنْ هِشَامٍ نَحْوَهُ وَرَوَاهُ أَبُو أُسَامَةَ عَنْ هِشَامٍ عَنْ عَبَّادِ بْنِ حَمْزَةَ وَكَذَلِكَ حَمَّادُ بْنُ سَلَمَةَ وَمَسْلَمَةُ بْنُ قَعْنَبٍ عَنْ هِشَامٍ كَمَا قَالَ أَبُو أُسَامَةَ ‏.‏ Narrated Aisha, Ummul Mu’minin: Aisha said: Messenger of Allah! All my fellow-wives have kunyahs? He said: Give yourself the kunyah by Abdullah, your son – that is to say, her nephew (her sister’s son). Musaddad said: Abdullah ibn az-Zubayr. She was called by the kunyah Umm Abdullah. Abu Dawud said: Qurran b. Tammam and Ma’mar all have transmitted it from Hisham in a similar manner. It has also been transmitted by Abu Usamah from Hisham, from ‘Abbad b. Hamzah. Similarly, Hammad b. Salamah and Maslamah b. Qa’nab have narrated it from Hisham, like the tradition transmitted by Abu Usamah.

Abu Dawud 4970

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This hadith tells us much. For one, Kunyah was given to Aisha after she started to live with Muhammad, making her at least 9 or more when she was given Kunyah, not 6. The hadith has no reference for the adoption of Abdullah bin Zubayr, and the reason why Aisha was given the kunyah was because she expressed her desire to have a kunyah, as the other wives of.

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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?

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Is it not normal for children to learn very quickly? And why does the author make the assumption Abu Bakr stopped teaching poetry, history and Islam to her after she married Muhammad?

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I find it quite ironic that the people who accuse hadiths and narrators of being weak or fabrications, are the same people who distort scholars, rely on the works of liars and weak narrators, twist the sources to say what they want and ignore 1400 years of scholarship.

May I never have to speak of this issue ever again.