Was Ayesha A Six-Year-Old Bride?
The Ancient Myth Exposed
by T.O. Shanavas
A Christian friend asked me once,
“Will you marry your seven year old daughter to a fifty year old man?” I kept
my silence. He continued, “If you would not, how can you approve the marriage
of an innocent seven year old, Ayesha, with your Prophet?” I told him, “I
don’t have an answer to your question at this time.” My friend smiled and
left me with a thorn in the heart of my faith. Most Muslims answer that such
marriages were accepted in those days. Otherwise, people would have objected
to Prophet’s marriage with Ayesha.
“Will you marry your seven year old daughter to a fifty year old man?” I kept
my silence. He continued, “If you would not, how can you approve the marriage
of an innocent seven year old, Ayesha, with your Prophet?” I told him, “I
don’t have an answer to your question at this time.” My friend smiled and
left me with a thorn in the heart of my faith. Most Muslims answer that such
marriages were accepted in those days. Otherwise, people would have objected
to Prophet’s marriage with Ayesha.
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However, such an explanation would
be gullible only for those who are naive enough to believe it. But
unfortunately, I was not satisfied with the answer.
be gullible only for those who are naive enough to believe it. But
unfortunately, I was not satisfied with the answer.
The Prophet was an exemplary man.
All his actions were most virtuous so that we, Muslims, can emulate them.
However, most people in our Islamic Center of Toledo, including me, would not
think of betrothing our seven years daughter to a fifty-two year-old man. If
a parent agrees to such a wedding, most people, if not all, would look down upon
the father and the old husband.
All his actions were most virtuous so that we, Muslims, can emulate them.
However, most people in our Islamic Center of Toledo, including me, would not
think of betrothing our seven years daughter to a fifty-two year-old man. If
a parent agrees to such a wedding, most people, if not all, would look down upon
the father and the old husband.
In 1923, registrars of marriage in
Egypt were instructed not to register and issue official certificates of
marriage for brides less than sixteen and grooms less than eighteen years of
age. Eight years later, the Law of the Organization and Procedure of Sheriah
courts of 1931 consolidated the above provision by not hearing the marriage
disputes involving brides less than sixteen and grooms less than eighteen
years old. (Women in Muslim Family Law, John Esposito, 1982). It shows
that even in the Muslim majority country of Egypt the child marriages are
unacceptable.
Egypt were instructed not to register and issue official certificates of
marriage for brides less than sixteen and grooms less than eighteen years of
age. Eight years later, the Law of the Organization and Procedure of Sheriah
courts of 1931 consolidated the above provision by not hearing the marriage
disputes involving brides less than sixteen and grooms less than eighteen
years old. (Women in Muslim Family Law, John Esposito, 1982). It shows
that even in the Muslim majority country of Egypt the child marriages are
unacceptable.
So, I believed, without solid
evidence other than my reverence to my Prophet, that the stories of the
marriage of seven-year-old Ayesha to 50-year-old Prophet are only myths.
However, my long pursuit in search of the truth on this matter proved my
intuition correct. My Prophet was a gentleman. And he did not marry an
innocent seven or nine year old girl. The age of Ayesha has been erroneously
reported in the hadith literature. Furthermore, I think that the narratives
reporting this event are highly unreliable. Some of the hadith (traditions of
the Prophet) regarding Ayesha’s age at the time of her wedding with prophet
are problematic. I present the following evidences against the acceptance of
the fictitious story by Hisham ibn ‘Urwah and to clear the name of my Prophet
as an irresponsible old man preying on an innocent little girl.
evidence other than my reverence to my Prophet, that the stories of the
marriage of seven-year-old Ayesha to 50-year-old Prophet are only myths.
However, my long pursuit in search of the truth on this matter proved my
intuition correct. My Prophet was a gentleman. And he did not marry an
innocent seven or nine year old girl. The age of Ayesha has been erroneously
reported in the hadith literature. Furthermore, I think that the narratives
reporting this event are highly unreliable. Some of the hadith (traditions of
the Prophet) regarding Ayesha’s age at the time of her wedding with prophet
are problematic. I present the following evidences against the acceptance of
the fictitious story by Hisham ibn ‘Urwah and to clear the name of my Prophet
as an irresponsible old man preying on an innocent little girl.
EVIDENCE #1: Reliability of Source
Most of the narratives printed in
the books of hadith are reported only by Hisham ibn `Urwah, who was reporting
on the authority of his father. First of all, more people than just one, two
or three should logically have reported. It is strange that no one from
Medina, where Hisham ibn `Urwah lived the first 71 years of his life narrated
the event, despite the fact that his Medinan pupils included the
well-respected Malik ibn Anas. The origins of the report of the narratives of
this event are people from Iraq, where Hisham is reported to have shifted
after living in Medina for most of his life.
the books of hadith are reported only by Hisham ibn `Urwah, who was reporting
on the authority of his father. First of all, more people than just one, two
or three should logically have reported. It is strange that no one from
Medina, where Hisham ibn `Urwah lived the first 71 years of his life narrated
the event, despite the fact that his Medinan pupils included the
well-respected Malik ibn Anas. The origins of the report of the narratives of
this event are people from Iraq, where Hisham is reported to have shifted
after living in Medina for most of his life.
Tehzibu’l-Tehzib, one of the most well known books on the life and
reliability of the narrators of the traditions of the Prophet, reports that
according to Yaqub ibn Shaibah: “He [Hisham] is highly reliable, his narratives
are acceptable, except what he narrated after moving over to Iraq” (Tehzi’bu’l-tehzi’b,
Ibn Hajar Al-`asqala’ni, Dar Ihya al-turath al-Islami, 15th century. Vol 11,
p. 50).
reliability of the narrators of the traditions of the Prophet, reports that
according to Yaqub ibn Shaibah: “He [Hisham] is highly reliable, his narratives
are acceptable, except what he narrated after moving over to Iraq” (Tehzi’bu’l-tehzi’b,
Ibn Hajar Al-`asqala’ni, Dar Ihya al-turath al-Islami, 15th century. Vol 11,
p. 50).
It further states that Malik ibn
Anas objected on those narratives of Hisham which were reported through
people in Iraq: “I have been told that Malik objected on those narratives of
Hisham which were reported through people of Iraq” (Tehzi’b u’l-tehzi’b,
Ibn Hajar Al-`asqala’ni, Dar Ihya al-turath al-Islami, Vol.11, p. 50).
Anas objected on those narratives of Hisham which were reported through
people in Iraq: “I have been told that Malik objected on those narratives of
Hisham which were reported through people of Iraq” (Tehzi’b u’l-tehzi’b,
Ibn Hajar Al-`asqala’ni, Dar Ihya al-turath al-Islami, Vol.11, p. 50).
Mizanu’l-ai`tidal, another book on the life sketches of the narrators of
the traditions of the Prophet reports: “When he was old, Hisham’s memory
suffered quite badly” (Mizanu’l-ai`tidal, Al-Zahbi,
Al-Maktabatu’l-athriyyah, Sheikhupura, Pakistan, Vol. 4, p. 301).
the traditions of the Prophet reports: “When he was old, Hisham’s memory
suffered quite badly” (Mizanu’l-ai`tidal, Al-Zahbi,
Al-Maktabatu’l-athriyyah, Sheikhupura, Pakistan, Vol. 4, p. 301).
CONCLUSION: Based on these
references, Hisham’s memory was failing and his narratives while in Iraq were
unreliable. So, his narrative of Ayesha’s marriage and age are unreliable.
references, Hisham’s memory was failing and his narratives while in Iraq were
unreliable. So, his narrative of Ayesha’s marriage and age are unreliable.
CHRONOLOGY: It is vital also to
keep in mind some of the pertinent dates in the history of Islam:
keep in mind some of the pertinent dates in the history of Islam:
pre-610 CE: Jahiliya
(pre-Islamic age) before revelation
(pre-Islamic age) before revelation
610 CE: First revelation
610 CE: AbuBakr accepts Islam
613 CE: Prophet Muhammad
begins preaching publicly.
begins preaching publicly.
615 CE: Emigration to
Abyssinia
Abyssinia
616 CE: Umar bin al Khattab
accepts Islam
accepts Islam
620 CE: Generally accepted
betrothal of Ayesha to the Prophet
betrothal of Ayesha to the Prophet
622 CE: Hijrah (emigation to
Yathrib, later renamed Medina)
Yathrib, later renamed Medina)
623/624 CE: Generally
accepted year of Ayesha living with the Prophet
accepted year of Ayesha living with the Prophet
EVIDENCE #2: The Betrothal
According to Tabari (also
according to Hisham ibn ‘Urwah, Ibn Hunbal and Ibn Sad), Ayesha was betrothed
at seven years of age and began to cohabit with the Prophet at the age of
nine years.
according to Hisham ibn ‘Urwah, Ibn Hunbal and Ibn Sad), Ayesha was betrothed
at seven years of age and began to cohabit with the Prophet at the age of
nine years.
However, in another work,
Al-Tabari says: “All four of his [Abu Bakr’s] children were born of his two
wives during the pre-Islamic period” (Tarikhu’l-umam wa’l-mamlu’k,
Al-Tabari (died 922), Vol. 4, p. 50, Arabic, Dara’l-fikr, Beirut, 1979).
Al-Tabari says: “All four of his [Abu Bakr’s] children were born of his two
wives during the pre-Islamic period” (Tarikhu’l-umam wa’l-mamlu’k,
Al-Tabari (died 922), Vol. 4, p. 50, Arabic, Dara’l-fikr, Beirut, 1979).
If Ayesha was betrothed in 620 CE
(at the age of seven) and started to live with the Prophet in 624 CE (at the
age of nine), that would indicate that she was born in 613 CE and was nine
when she began living with the Prophet. Therefore, based on one account of
Al-Tabari, the numbers show that Ayesha must have born in 613 CE, three years
after the beginning of revelation (610 CE). Tabari also states that Ayesha
was born in the pre-Islamic era (in Jahiliya). If she was born before 610 CE,
she would have been at least 14 years old when she began living with the
Prophet. Essentially, Tabari contradicts himself.
(at the age of seven) and started to live with the Prophet in 624 CE (at the
age of nine), that would indicate that she was born in 613 CE and was nine
when she began living with the Prophet. Therefore, based on one account of
Al-Tabari, the numbers show that Ayesha must have born in 613 CE, three years
after the beginning of revelation (610 CE). Tabari also states that Ayesha
was born in the pre-Islamic era (in Jahiliya). If she was born before 610 CE,
she would have been at least 14 years old when she began living with the
Prophet. Essentially, Tabari contradicts himself.
CONCLUSION: Al-Tabari is
unreliable in the matter of determining Ayesha’s age.
unreliable in the matter of determining Ayesha’s age.
EVIDENCE # 3: The Age of Ayesha in
Relation to the Age of Fatima
Relation to the Age of Fatima
According to Ibn Hajar, “Fatima
was born at the time the Ka`bah was rebuilt, when the Prophet was 35 years
old... she was five years older that Ayesha” (Al-isabah fi
tamyizi’l-sahabah, Ibn Hajar al-Asqalani, Vol. 4, p. 377,
Maktabatu’l-Riyadh al-haditha, al-Riyadh, 1978).
was born at the time the Ka`bah was rebuilt, when the Prophet was 35 years
old... she was five years older that Ayesha” (Al-isabah fi
tamyizi’l-sahabah, Ibn Hajar al-Asqalani, Vol. 4, p. 377,
Maktabatu’l-Riyadh al-haditha, al-Riyadh, 1978).
If Ibn Hajar’s statement is
factual, Ayesha was born when the Prophet was 40 years old. If Ayesha was
married to the Prophet when he was 52 years old, Ayesha’s age at marriage
would be 12 years.
factual, Ayesha was born when the Prophet was 40 years old. If Ayesha was
married to the Prophet when he was 52 years old, Ayesha’s age at marriage
would be 12 years.
CONCLUSION: Ibn Hajar, Tabari an
Ibn Hisham and Ibn Humbal contradict each other. So, the marriage of Ayesha
at seven years of age is a myth.
Ibn Hisham and Ibn Humbal contradict each other. So, the marriage of Ayesha
at seven years of age is a myth.
EVIDENCE #4: Ayesha’s Age in
relation to Asma’s Age
relation to Asma’s Age
According to Abda’l-Rahman ibn abi
zanna’d: “Asma was 10 years older than Ayesha (Siyar A`la’ma’l-nubala’,
Al-Zahabi, Vol. 2, p. 289, Arabic, Mu’assasatu’l-risalah, Beirut, 1992).
zanna’d: “Asma was 10 years older than Ayesha (Siyar A`la’ma’l-nubala’,
Al-Zahabi, Vol. 2, p. 289, Arabic, Mu’assasatu’l-risalah, Beirut, 1992).
According to Ibn Kathir: “She
[Asma] was elder to her sister [Ayesha] by 10 years” (Al-Bidayah
wa’l-nihayah, Ibn Kathir, Vol. 8, p. 371, Dar al-fikr al-`arabi,
Al-jizah, 1933).
[Asma] was elder to her sister [Ayesha] by 10 years” (Al-Bidayah
wa’l-nihayah, Ibn Kathir, Vol. 8, p. 371, Dar al-fikr al-`arabi,
Al-jizah, 1933).
According to Ibn Kathir: “She
[Asma] saw the killing of her son during that year [73 AH], as we have
already mentioned, and five days later she herself died. According to other
narratives, she died not after five days but 10 or 20, or a few days over 20,
or 100 days later. The most well known narrative is that of 100 days later. At
the time of her death, she was 100 years old.” (Al-Bidayah wa’l-nihayah,
Ibn Kathir, Vol. 8, p. 372, Dar al-fikr al-`arabi, Al-jizah, 1933)
[Asma] saw the killing of her son during that year [73 AH], as we have
already mentioned, and five days later she herself died. According to other
narratives, she died not after five days but 10 or 20, or a few days over 20,
or 100 days later. The most well known narrative is that of 100 days later. At
the time of her death, she was 100 years old.” (Al-Bidayah wa’l-nihayah,
Ibn Kathir, Vol. 8, p. 372, Dar al-fikr al-`arabi, Al-jizah, 1933)
According to Ibn Hajar
Al-Asqalani: “She [Asma] lived a hundred years and died in 73 or 74 AH.” (Taqribu’l-tehzib,
Ibn Hajar Al-Asqalani, p. 654, Arabic, Bab fi’l-nisa’, al-harfu’l-alif,
Lucknow).
Al-Asqalani: “She [Asma] lived a hundred years and died in 73 or 74 AH.” (Taqribu’l-tehzib,
Ibn Hajar Al-Asqalani, p. 654, Arabic, Bab fi’l-nisa’, al-harfu’l-alif,
Lucknow).
According to almost all the
historians, Asma, the elder sister of Ayesha was 10 years older than Ayesha.
If Asma was 100 years old in 73 AH, she should have been 27 or 28 years old
at the time of the hijrah.
historians, Asma, the elder sister of Ayesha was 10 years older than Ayesha.
If Asma was 100 years old in 73 AH, she should have been 27 or 28 years old
at the time of the hijrah.
If Asma was 27 or 28 years old at
the time of hijrah, Ayesha should have been 17 or 18 years old. Thus, Ayesha,
being 17 or 18 years of at the time of Hijra, she started to cohabit with the
Prophet between at either 19 to 20 years of age.
the time of hijrah, Ayesha should have been 17 or 18 years old. Thus, Ayesha,
being 17 or 18 years of at the time of Hijra, she started to cohabit with the
Prophet between at either 19 to 20 years of age.
Based on Hajar, Ibn Katir, and
Abda’l-Rahman ibn abi zanna’d, Ayesha’s age at the time she began living with
the Prophet would be 19 or 20. In Evidence # 3, Ibn Hajar suggests that
Ayesha was 12 years old and in Evidence #4 he contradicts himself with a 17
or 18-year-old Ayesha. What is the correct age, twelve or eighteen?
Abda’l-Rahman ibn abi zanna’d, Ayesha’s age at the time she began living with
the Prophet would be 19 or 20. In Evidence # 3, Ibn Hajar suggests that
Ayesha was 12 years old and in Evidence #4 he contradicts himself with a 17
or 18-year-old Ayesha. What is the correct age, twelve or eighteen?
CONCLUSION: Ibn Hajar is an
unreliable source for Ayesha’s age.
unreliable source for Ayesha’s age.
EVIDENCE #5: The Battles of Badr
and Uhud
and Uhud
A narrative regarding Ayesha’s
participation in Badr is given in the hadith of Muslim, (Kitabu’l-jihad
wa’l-siyar, Bab karahiyati’l-isti`anah fi’l-ghazwi bikafir). Ayesha, while
narrating the journey to Badr and one of the important events that took place
in that journey, says: “when we reached Shajarah”. Obviously, Ayesha was with
the group travelling towards Badr. A narrative regarding Ayesha’s
participation in the Battle of Uhud is given in Bukhari (Kitabu’l-jihad
wa’l-siyar, Bab Ghazwi’l-nisa’ wa qitalihinna ma`a’lrijal): “Anas reports
that on the day of Uhud, people could not stand their ground around the
Prophet. [On that day,] I saw Ayesha and Umm-i-Sulaim, they had pulled their
dress up from their feet [to avoid any hindrance in their movement].” Again,
this indicates that Ayesha was present in the Battles of Uhud and Badr.
participation in Badr is given in the hadith of Muslim, (Kitabu’l-jihad
wa’l-siyar, Bab karahiyati’l-isti`anah fi’l-ghazwi bikafir). Ayesha, while
narrating the journey to Badr and one of the important events that took place
in that journey, says: “when we reached Shajarah”. Obviously, Ayesha was with
the group travelling towards Badr. A narrative regarding Ayesha’s
participation in the Battle of Uhud is given in Bukhari (Kitabu’l-jihad
wa’l-siyar, Bab Ghazwi’l-nisa’ wa qitalihinna ma`a’lrijal): “Anas reports
that on the day of Uhud, people could not stand their ground around the
Prophet. [On that day,] I saw Ayesha and Umm-i-Sulaim, they had pulled their
dress up from their feet [to avoid any hindrance in their movement].” Again,
this indicates that Ayesha was present in the Battles of Uhud and Badr.
It is narrated in Bukhari
(Kitabu’l-maghazi, Bab Ghazwati’l-khandaq wa hiya’l-ahza’b): “Ibn `Umar
states that the Prophet did not permit me to participate in Uhud, as at that
time, I was 14 years old. But on the day of Khandaq, when I was 15 years old,
the Prophet permitted my participation.”
(Kitabu’l-maghazi, Bab Ghazwati’l-khandaq wa hiya’l-ahza’b): “Ibn `Umar
states that the Prophet did not permit me to participate in Uhud, as at that
time, I was 14 years old. But on the day of Khandaq, when I was 15 years old,
the Prophet permitted my participation.”
Based on the above narratives, (a)
the children below 15 years were sent back and were not allowed to
participate in the Battle of Uhud, and (b) Ayesha participated in the Battles
of Badr and Uhud
the children below 15 years were sent back and were not allowed to
participate in the Battle of Uhud, and (b) Ayesha participated in the Battles
of Badr and Uhud
CONCLUSION: Ayesha’s participation
in the Battles of Badr and Uhud clearly indicates that she was not nine years
old but at least 15 years old. After all, women used to accompany men to the
battlefields to help them, not to be a burden on them. This account is
another contradiction regarding Ayesha’s age.
in the Battles of Badr and Uhud clearly indicates that she was not nine years
old but at least 15 years old. After all, women used to accompany men to the
battlefields to help them, not to be a burden on them. This account is
another contradiction regarding Ayesha’s age.
EVIDENCE #6: Surat al-Qamar (The
Moon)
Moon)
According to the generally
accepted tradition, Ayesha was born about eight years before hijrah. But
according to another narrative in Bukhari, Ayesha is reported to have said:
“I was a young girl (jariyah in Arabic)” when Surah Al-Qamar was
revealed (Sahih Bukhari, kitabu’l-tafsir, Bab Qaulihi Bal al-sa`atu
Maw`iduhum wa’l-sa`atu adha’ wa amarr).
accepted tradition, Ayesha was born about eight years before hijrah. But
according to another narrative in Bukhari, Ayesha is reported to have said:
“I was a young girl (jariyah in Arabic)” when Surah Al-Qamar was
revealed (Sahih Bukhari, kitabu’l-tafsir, Bab Qaulihi Bal al-sa`atu
Maw`iduhum wa’l-sa`atu adha’ wa amarr).
Chapter 54 of the Quran was
revealed eight years before hijrah (The Bounteous Koran, M.M. Khatib,
1985), indicating that it was revealed in 614 CE. If Ayesha started living
with the Prophet at the age of nine in 623 CE or 624 CE, she was a newborn
infant (sibyah in Arabic) at the time that Surah Al-Qamar (The Moon)
was revealed. According to the above tradition, Ayesha was actually a young
girl, not an infant in the year of revelation of Al-Qamar. Jariyah
means young playful girl (Lane’s Arabic English Lexicon). So, Ayesha,
being a jariyah not a sibyah (infant), must be somewhere
between 6-13 years old at the time of revelation of Al-Qamar, and therefore
must have been 14-21 years at the time she married the Prophet.
revealed eight years before hijrah (The Bounteous Koran, M.M. Khatib,
1985), indicating that it was revealed in 614 CE. If Ayesha started living
with the Prophet at the age of nine in 623 CE or 624 CE, she was a newborn
infant (sibyah in Arabic) at the time that Surah Al-Qamar (The Moon)
was revealed. According to the above tradition, Ayesha was actually a young
girl, not an infant in the year of revelation of Al-Qamar. Jariyah
means young playful girl (Lane’s Arabic English Lexicon). So, Ayesha,
being a jariyah not a sibyah (infant), must be somewhere
between 6-13 years old at the time of revelation of Al-Qamar, and therefore
must have been 14-21 years at the time she married the Prophet.
CONCLUSION: This tradition also
contradicts the marriage of Ayesha at the age of nine.
contradicts the marriage of Ayesha at the age of nine.
EVIDENCE #7: Arabic Terminology
According to a narrative reported
by Ahmad ibn Hanbal, after the death of the Prophet’s first wife Khadijah,
when Khaulah came to the Prophet advising him to marry again, the Prophet
asked her regarding the choices she had in mind. Khaulah said: “You can marry
a virgin (bikr) or a woman who has already been married (thayyib)”.
When the Prophet asked the identity of the bikr (virgin), Khaulah
mentioned Ayesha’s name.
by Ahmad ibn Hanbal, after the death of the Prophet’s first wife Khadijah,
when Khaulah came to the Prophet advising him to marry again, the Prophet
asked her regarding the choices she had in mind. Khaulah said: “You can marry
a virgin (bikr) or a woman who has already been married (thayyib)”.
When the Prophet asked the identity of the bikr (virgin), Khaulah
mentioned Ayesha’s name.
All those who know the Arabic
language are aware that the word bikr in the Arabic language is not
used for an immature nine-year-old girl. The correct word for a young playful
girl, as stated earlier, is jariyah. Bikr on the other hand, is
used for an unmarried lady without conjugal experience prior to marriage, as
we understand the word “virgin” in English. Therefore, obviously a
nine-year-old girl is not a “lady” (bikr) (Musnad Ahmad ibn Hanbal,
Vol. 6, p. .210, Arabic, Dar Ihya al-turath al-`arabi, Beirut).
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 without conjugal experience prior to marriage, as
we understand the word “virgin” in English. Therefore, obviously a
nine-year-old girl is not a “lady” (bikr) (Musnad Ahmad ibn Hanbal,
Vol. 6, p. .210, Arabic, Dar Ihya al-turath al-`arabi, Beirut).
CONCLUSION: The literal meaning of
the word, bikr (virgin), in the above hadith is “adult woman with no
sexual experience prior to marriage.” Therefore, Ayesha was an adult woman at
the time of her marriage.
the word, bikr (virgin), in the above hadith is “adult woman with no
sexual experience prior to marriage.” Therefore, Ayesha was an adult woman at
the time of her marriage.
EVIDENCE #8. The Qur’anic Text
All Muslims agree that the Quran
is the book of guidance. So, we need to seek the guidance from the Quran to
clear the smoke and confusion created by the eminent men of the classical
period of Islam in the matter of Ayesha’s age at her marriage. Does the Quran
allow or disallow marriage of an immature child of seven years of age?
is the book of guidance. So, we need to seek the guidance from the Quran to
clear the smoke and confusion created by the eminent men of the classical
period of Islam in the matter of Ayesha’s age at her marriage. Does the Quran
allow or disallow marriage of an immature child of seven years of age?
There are no verses that
explicitly allow such marriage. There is a verse, however, that guides
Muslims in their duty to raise an orphaned child. The Quran’s guidance on the
topic of raising orphans is also valid in the case of our own children. The
verse states: “And make not over your property (property of the orphan),
which Allah had made a (means of) support for you, to the weak of
understanding, and maintain them out of it, clothe them and give them good
education. And test them until they reach the age of marriage. Then if you
find them maturity of intellect, make over them their property...” (Quran,
4:5-6).
explicitly allow such marriage. There is a verse, however, that guides
Muslims in their duty to raise an orphaned child. The Quran’s guidance on the
topic of raising orphans is also valid in the case of our own children. The
verse states: “And make not over your property (property of the orphan),
which Allah had made a (means of) support for you, to the weak of
understanding, and maintain them out of it, clothe them and give them good
education. And test them until they reach the age of marriage. Then if you
find them maturity of intellect, make over them their property...” (Quran,
4:5-6).
In the matter of children who have
lost a parent, a Muslim is ordered to (a) feed them, (b) clothe them, (c)
educate them, and (d) test them for maturity “until the age of marriage”
before entrusting them with management of finances.
lost a parent, a Muslim is ordered to (a) feed them, (b) clothe them, (c)
educate them, and (d) test them for maturity “until the age of marriage”
before entrusting them with management of finances.
Here the Quranic verse demands
meticulous proof of their intellectual and physical maturity by objective
test results before the age of marriage in order to entrust their property to
them.
meticulous proof of their intellectual and physical maturity by objective
test results before the age of marriage in order to entrust their property to
them.
In light of the above verses, no
responsible Muslim would hand over financial management to a seven- or
nine-year-old immature girl. If we cannot trust a seven-year-old to manage
financial matters, she cannot be intellectually or physically fit for
marriage. Ibn Hambal (Musnad Ahmad ibn Hambal, vol.6, p. 33 and 99) claims
that nine-year-old Ayesha was rather more interested in playing with
toy-horses than taking up the responsible task of a wife. It is difficult to
believe, therefore, that AbuBakr, a great believer among Muslims, would
betroth his immature seven-year-old daughter to the 50-year-old Prophet.
Equally difficult to imagine is that the Prophet would marry an immature
seven-year-old girl.
responsible Muslim would hand over financial management to a seven- or
nine-year-old immature girl. If we cannot trust a seven-year-old to manage
financial matters, she cannot be intellectually or physically fit for
marriage. Ibn Hambal (Musnad Ahmad ibn Hambal, vol.6, p. 33 and 99) claims
that nine-year-old Ayesha was rather more interested in playing with
toy-horses than taking up the responsible task of a wife. It is difficult to
believe, therefore, that AbuBakr, a great believer among Muslims, would
betroth his immature seven-year-old daughter to the 50-year-old Prophet.
Equally difficult to imagine is that the Prophet would marry an immature
seven-year-old girl.
Another important duty demanded from
the guardian of a child is to educate them. Let us ask the question, “How
many of us believe that we can educate our children satisfactorily before
they reach the age of seven or nine years?” The answer is none. Logically, it
is an impossible task to educate a child satisfactorily before the child
attains the age of seven. Then, how can we believe that Ayesha was educated
satisfactorily at the claimed age of seven at the time of her marriage?
the guardian of a child is to educate them. Let us ask the question, “How
many of us believe that we can educate our children satisfactorily before
they reach the age of seven or nine years?” The answer is none. Logically, it
is an impossible task to educate a child satisfactorily before the child
attains the age of seven. Then, how can we believe that Ayesha was educated
satisfactorily at the claimed age of seven at the time of her marriage?
AbuBakr was a more judicious man
than all of us. So, he definitely would have judged that Ayesha was a child
at heart and was not satisfactorily educated as demanded by the Quran. He
would not have married her to anyone. If a proposal of marrying the immature
and yet to be educated seven-year-old Ayesha came to the Prophet, he would
have rejected it outright because neither the Prophet nor AbuBakr would
violate any clause in the Quran.
than all of us. So, he definitely would have judged that Ayesha was a child
at heart and was not satisfactorily educated as demanded by the Quran. He
would not have married her to anyone. If a proposal of marrying the immature
and yet to be educated seven-year-old Ayesha came to the Prophet, he would
have rejected it outright because neither the Prophet nor AbuBakr would
violate any clause in the Quran.
CONCLUSION: The marriage of Ayesha
at the age of seven years would violate the maturity clause or requirement of
the Quran. Therefore, the story of the marriage of the seven-year-old
immature Ayesha is a myth.
at the age of seven years would violate the maturity clause or requirement of
the Quran. Therefore, the story of the marriage of the seven-year-old
immature Ayesha is a myth.
EVIDENCE #9: Consent in Marriage
A women must be consulted and must
agree in order to make a marriage valid (Mishakat al Masabiah,
translation by James Robson, Vol. I, p. 665). Islamically, credible
permission from women is a prerequisite for a marriage to be valid.
agree in order to make a marriage valid (Mishakat al Masabiah,
translation by James Robson, Vol. I, p. 665). Islamically, credible
permission from women is a prerequisite for a marriage to be valid.
By any stretch of the imagination,
the permission given by an immature seven-year-old girl cannot be valid
authorization for marriage.
the permission given by an immature seven-year-old girl cannot be valid
authorization for marriage.
It is inconceivable that AbuBakr,
an intelligent man, would take seriously the permission of a seven-year-old
girl to marry a 50-year-old man.
an intelligent man, would take seriously the permission of a seven-year-old
girl to marry a 50-year-old man.
Similarly, the Prophet would not
have accepted the permission given by a girl who, according to the hadith of
Muslim, took her toys with her when she went live with Prophet.
have accepted the permission given by a girl who, according to the hadith of
Muslim, took her toys with her when she went live with Prophet.
CONCLUSION: The Prophet did not
marry a seven-year-old Ayesha because it would have violated the requirement
of the valid permission clause of the Islamic Marriage Decree. Therefore, the
Prophet married an intellectually and physically mature lady Ayesha.
marry a seven-year-old Ayesha because it would have violated the requirement
of the valid permission clause of the Islamic Marriage Decree. Therefore, the
Prophet married an intellectually and physically mature lady Ayesha.
SUMMARY:
It was neither an Arab tradition
to give away girls in marriage at an age as young as seven or nine years, nor
did the Prophet marry Ayesha at such a young age. The people of Arabia did
not object to this marriage because it never happened in the manner it has
been narrated.
to give away girls in marriage at an age as young as seven or nine years, nor
did the Prophet marry Ayesha at such a young age. The people of Arabia did
not object to this marriage because it never happened in the manner it has
been narrated.
Obviously, the narrative of the
marriage of nine-year-old Ayesha by Hisham ibn `Urwah cannot be held true
when it is contradicted by many other reported narratives. Moreover, there is
absolutely no reason to accept the narrative of Hisham ibn `Urwah as true
when other scholars, including Malik ibn Anas, view his narrative while in
Iraq, as unreliable. The quotations from Tabari, Bukhari and Muslim show they
contradict each other regarding Ayesha’s age. Furthermore, many of these
scholars contradict themselves in their own records. Thus, the narrative of
Ayesha’s age at the time of the marriage is not reliable due to the clear
contradictions seen in the works of classical scholars of Islam.
marriage of nine-year-old Ayesha by Hisham ibn `Urwah cannot be held true
when it is contradicted by many other reported narratives. Moreover, there is
absolutely no reason to accept the narrative of Hisham ibn `Urwah as true
when other scholars, including Malik ibn Anas, view his narrative while in
Iraq, as unreliable. The quotations from Tabari, Bukhari and Muslim show they
contradict each other regarding Ayesha’s age. Furthermore, many of these
scholars contradict themselves in their own records. Thus, the narrative of
Ayesha’s age at the time of the marriage is not reliable due to the clear
contradictions seen in the works of classical scholars of Islam.
Therefore, there is absolutely no
reason to believe that the information on Ayesha’s age is accepted as true
when there are adequate grounds to reject it as myth. Moreover, the Quran
rejects the marriage of immature girls and boys as well as entrusting them
with responsibilities.
reason to believe that the information on Ayesha’s age is accepted as true
when there are adequate grounds to reject it as myth. Moreover, the Quran
rejects the marriage of immature girls and boys as well as entrusting them
with responsibilities.
T.O. Shanavas is a physician based
in Michigan. This article first appeared in The Minaret in March 1999.
in Michigan. This article first appeared in The Minaret in March 1999.
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