Aisha's Age: Difference between revisions

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[[File:Muhammad and Aisha freeing chief's daughter.jpg|thumb|332x332px|Mohammed and his wife Aisha freeing the daughter of a tribal chief. From the Siyer-i Nebi]]
[[File:Muhammad and Aisha freeing chief's daughter.jpg|thumb|332x332px|Mohammed and his wife Aisha freeing the daughter of a tribal chief. From the Siyer-i Nebi]]
'''Aisha''' (''‘Ā’ishah'', c. 613/614 –c. 678)<ref name="Siddiqui">Al-Nasa'i 1997, p. 108</ref> or عائشة, (also transliterated as '''A'ishah''', '''Aisyah''', '''Ayesha''', '''A'isha''', '''Aishat''', or '''Aishah''') was married to [[Muhammad]] at the age of 6 or 7, and the marriage was consummated by Muhammad, then 53, when Aisha was aged 9 or 10 according to numerous [[sahih]] [[Hadith|hadiths]].<ref>Narrated Hisham's father:
'''Aisha''' (''‘Ā’ishah'', c. 613/614 –c. 678)<ref name="Siddiqui">Al-Nasa'i 1997, p. 108</ref> or عائشة, (also transliterated as '''A'ishah''', '''Aisyah''', '''Ayesha''', '''A'isha''', '''Aishat''', or '''Aishah''') was married to [[Muhammad]] at the age of 6 or 7, and the marriage was consummated by Muhammad, then 53, when Aisha was aged 9 or 10 according to [[sahih]] [[Hadith|hadith]] tradition.<ref>Narrated Hisham's father:
Khadija died three years before the Prophet (ﷺ) departed to Medina. He stayed there for two years or so and then he married `Aisha when she was a girl of six years of age, and he consumed that marriage when she was nine years old.<br>{{Bukhari|5|58|236}}</ref><ref>Narrated 'Aisha: that the Prophet married her when she was six years old and he consummated his marriage when she was nine years old, and then she remained with him for nine years (i.e., till his death).<br>{{Bukhari|7|62|64}}</ref><ref>'A'isha (Allah be pleased with her) reported: Allah's Apostle (may peace be upon him) married me when I was six years old, and I was admitted to his house when I was nine years old.<br>{{Muslim|8|3310}}</ref><ref>Aisha said, "The Apostle of Allah married me when I was seven years old." (The narrator Sulaiman said: "Or six years.")<br>{{Abudawud||2116|hasan}}</ref><ref>Most sources suggest age at consummation as nine, and one that it may have been age 10; See: Denise Spellberg (1996), ''Politics, Gender, and the Islamic Past: The Legacy of 'A'isha Bint Abi Bakr'', Columbia University Press, <nowiki>ISBN 978-0231079990</nowiki>, pp. 39–40;</ref> Due to concerns about [[:Category:Child Marriage|child marriage]] this topic is of heavy interest in the [[Apologists|apologetic]] literature and public discourse.       
Khadija died three years before the Prophet (ﷺ) departed to Medina. He stayed there for two years or so and then he married `Aisha when she was a girl of six years of age, and he consumed that marriage when she was nine years old.<br>{{Bukhari|5|58|236}}</ref><ref>Narrated 'Aisha: that the Prophet married her when she was six years old and he consummated his marriage when she was nine years old, and then she remained with him for nine years (i.e., till his death).<br>{{Bukhari|7|62|64}}</ref><ref>'A'isha (Allah be pleased with her) reported: Allah's Apostle (may peace be upon him) married me when I was six years old, and I was admitted to his house when I was nine years old.<br>{{Muslim|8|3310}}</ref><ref>Aisha said, "The Apostle of Allah married me when I was seven years old." (The narrator Sulaiman said: "Or six years.")<br>{{Abudawud||2116|hasan}}</ref><ref>Most sources suggest age at consummation as nine, and one that it may have been age 10; See: Denise Spellberg (1996), ''Politics, Gender, and the Islamic Past: The Legacy of 'A'isha Bint Abi Bakr'', Columbia University Press, <nowiki>ISBN 978-0231079990</nowiki>, pp. 39–40;</ref> Due to concerns about [[:Category:Child Marriage|child marriage]] this topic is of heavy interest in the [[Apologists|apologetic]] literature and public discourse.       


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[https://altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=74&tSoraNo=65&tAyahNo=4&tDisplay=yes&UserProfile=0&LanguageId=2 Tafsir al-Jalalayn, trans. Feras Hamza Quran 65:4]</ref>
[https://altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=74&tSoraNo=65&tAyahNo=4&tDisplay=yes&UserProfile=0&LanguageId=2 Tafsir al-Jalalayn, trans. Feras Hamza Quran 65:4]</ref>


In the modern era, Aisha's age at marriage has been a source of controversy and debate. Some Muslims have attempted to revise the previously-accepted timeline of her life.<ref name=":3">Ali, Kecia. ''Sexual Ethics and Islam: Feminist Reflections on Qur'an, Hadith and Jurisprudence''. OneWorld. p. 173-186. <nowiki>ISBN 978-1780743813</nowiki>.</ref> All biographical information on Muhammad and his companions was first recorded over a century after his death,<ref>Kadri, Sadakat (2012). ''Heaven on Earth''. Farrar, Straus, Giroux. p. 30.</ref> but the hadith and scripture provide records of early Islam through allegedly "unbroken chain of witnesses". Various hadiths stating that Aisha was either nine or ten at the time of her consummation come from collections with sahih status, meaning they are regarded as reputable by the majority of Muslims. Some other traditional sources also mention Aisha's age. The ''sira'' of [[Ibn Ishaq]] as edited by Ibn Hisham states that she was nine or ten years old at the consummation. The historian al-Tabari also states that she was nine.<ref>When the Prophet married Aisha she very young and not yet ready for consummation.
In the modern era, Aisha's age at marriage has been a source of controversy and debate. Some Muslims have attempted to revise the previously-accepted timeline of her life.<ref name=":3">Ali, Kecia. ''Sexual Ethics and Islam: Feminist Reflections on Qur'an, Hadith and Jurisprudence''. OneWorld. p. 173-186. <nowiki>ISBN 978-1780743813</nowiki>.</ref> The hadith corpus provide records of early Islam through allegedly "unbroken chain of witnesses". Various hadiths stating that Aisha was either nine or ten at the time of her consummation come from collections with sahih status, meaning they are regarded as reputable by the majority of Muslims. Some other traditional sources also mention Aisha's age. The ''sira'' of [[Ibn Ishaq]] as edited by Ibn Hisham states that she was nine or ten years old at the consummation. The historian al-Tabari also states that she was nine.<ref>When the Prophet married Aisha she very young and not yet ready for consummation.


[https://wikiislam.net/wiki/The_History_of_al-Tabari Al-Tabari, Vol. 9, p. 128]</ref><ref name=":2">According to Abd al-Hamid b. Bayan al-Sukkari - Muhammad b. Yazid - Ismai'il (that is Ibn Abi Khalid) - Abd al-Rahman b. Abi al- Dahhak - a man from Quraysh - Abd al-Rahman b. Muhammad: "Abd Allah b. Safwan together with another person came to Aishah and Aishah said (to the latter), "O so and so, have you heard what Hafsah has been saying?" He said, "Yes, o Mother of the Faithful." Abd Allah b. Safwan asked her, "What is that?" She replied, "There are nine special features in me that have not been in any woman, except for what God bestowed on Maryam bt. Imran. By God, I do not say this to exalt myself over any of my companions." "What are these?" he asked. She replied, "The angel brought down my likeness; '''the Messenger of God married me when I was seven; my marriage was consummated when I was nine; he married me when I was a virgin,'''no other man having shared me with him; inspiration came to him when he and I were in a single blanket; I was one of the dearest people to him, a verse of the Qur’an was revealed concerning me when the community was almost destroyed; I saw Gabriel when none of his other wives saw him; and he was taken (that is, died) in his house when there was nobody with him but the angel and myself."
[https://wikiislam.net/wiki/The_History_of_al-Tabari Al-Tabari, Vol. 9, p. 128]</ref><ref name=":2">According to Abd al-Hamid b. Bayan al-Sukkari - Muhammad b. Yazid - Ismai'il (that is Ibn Abi Khalid) - Abd al-Rahman b. Abi al- Dahhak - a man from Quraysh - Abd al-Rahman b. Muhammad: "Abd Allah b. Safwan together with another person came to Aishah and Aishah said (to the latter), "O so and so, have you heard what Hafsah has been saying?" He said, "Yes, o Mother of the Faithful." Abd Allah b. Safwan asked her, "What is that?" She replied, "There are nine special features in me that have not been in any woman, except for what God bestowed on Maryam bt. Imran. By God, I do not say this to exalt myself over any of my companions." "What are these?" he asked. She replied, "The angel brought down my likeness; '''the Messenger of God married me when I was seven; my marriage was consummated when I was nine; he married me when I was a virgin,'''no other man having shared me with him; inspiration came to him when he and I were in a single blanket; I was one of the dearest people to him, a verse of the Qur’an was revealed concerning me when the community was almost destroyed; I saw Gabriel when none of his other wives saw him; and he was taken (that is, died) in his house when there was nobody with him but the angel and myself."
According to Abu Ja‘far (Al-Tabari): The Messenger of God married her, so it is said, in Shawwal, and consummated his marriage to her in a later year, also in Shawwal.
According to Abu Ja‘far (Al-Tabari): The Messenger of God married her, so it is said, in Shawwal, and consummated his marriage to her in a later year, also in Shawwal.
Al-Tabari, Vol. 7, pp. 6-7</ref>
Al-Tabari, Vol. 7, pp. 6-7</ref>
Islamic modernist scholars generally question the reliability of traditionally authentic hadiths and biographical material. Modern academic research indicates that the hadiths which specify Aisha's age at the time of her marriage and consummation trace back to a formulation circulated by her great nephew, Hisham b. 'Urwa, after he moved to Iraq where it found a receptive audience probably for proto-sectarian reasons (see discussion below).


==Association with child marriage==
==Association with child marriage==
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==Modern academic views==
==Modern academic views==
===Doubts raised by modern analytical methods===
===Provenance and dating of the marital age hadith===
The most comprehensive academic treatment of the hadith about Aisha's marital age was produced by Dr Joshua Little for his PhD thesis in 2022.<ref>[https://islamicorigins.com/a-summary-of-my-phd-research/ A Summary of my PhD Research] by Joshua Little - Islamicorigins.com - 25 February 2023<BR />The PhD thesis itself will be linked on his blog</ref><ref>See also this lecture [https://www.youtube.com/watch?v=zr6mBlEPxW8&t=2s Why the Aisha Marital Age Hadith is a FORGERY: An EXCLUSIVE Lecture by Dr. Joshua Little] - youtube.com, 26 February 2023</ref> An important tool in the modern academic analysis of widely transmitted hadiths is isnad-cum-matn Analysis (ICMA). The isnad is the transmission chain attributed to a particular narration and the matn is its wording. In the ICMA method, the isnad tree of a widely transmitted hadith is compared with clusters of variation in the matn to see how well they corroborate one another. Often, this leads to the identification of one or more common links i.e. the person from whom transmissions start to branch out, even if the chain may continue back by a single strand before that person. The technique is helpful for dating when a hadith started to circulate and to identify who might have first formulated it in such a way, though not necessarily whether there is any historical kernal to the events reported therein. Dr Little has outlined 21 reasons why hadiths are known to be very unreliable in a historical sense by modern academic scholarship.<ref>This is useful preparatory viewing for Dr Little's Aisha lecture: [https://www.youtube.com/watch?v=Bz4vMUUxhag Oxford Scholar Dr. Joshua Little Gives 21 REASONS Why Historians are SKEPTICAL of Hadith] - youtube.com February 2023</ref>
The most comprehensive academic treatment of the hadith about Aisha's marital age was produced by Dr Joshua Little for his PhD thesis in 2022.<ref>[https://islamicorigins.com/a-summary-of-my-phd-research/ A Summary of my PhD Research] by Joshua Little - Islamicorigins.com - 25 February 2023<BR />The PhD thesis itself will be linked on his blog</ref><ref>See also this lecture [https://www.youtube.com/watch?v=zr6mBlEPxW8&t=2s Why the Aisha Marital Age Hadith is a FORGERY: An EXCLUSIVE Lecture by Dr. Joshua Little] - youtube.com, 26 February 2023</ref> An important tool in the modern academic analysis of widely transmitted hadiths is isnad-cum-matn Analysis (ICMA). The isnad is the transmission chain attributed to a particular narration and the matn is its wording. In the ICMA method, the isnad tree of a widely transmitted hadith is compared with clusters of variation in the matn to see how well they corroborate one another. Often, this leads to the identification of one or more common links i.e. the person from whom transmissions start to branch out, even if the chain may continue back by a single strand before that person. The technique is helpful for dating when a hadith started to circulate and to identify who might have first formulated it in such a way, though not necessarily whether there is any historical kernal to the events reported therein. Dr Little has outlined 21 reasons why hadiths are known to be very unreliable in a historical sense by modern academic scholarship.<ref>This is useful preparatory viewing for Dr Little's Aisha lecture: [https://www.youtube.com/watch?v=Bz4vMUUxhag Oxford Scholar Dr. Joshua Little Gives 21 REASONS Why Historians are SKEPTICAL of Hadith] - youtube.com February 2023</ref>
   
   
After an extensive search for available transmissions of the Aisha marital age hadith, Little performed ICMA analysis to identify a small number of common links whose matns he could reconstruct, while others could be dismissed as common links due to having contradictory or disparate matns ascribed to them, which in turn exhibit a range of further problems. Various single strand ascriptions are also dismissed as dubious.  
After an extensive search for available transmissions of the Aisha marital age hadith, Little performed ICMA analysis to identify a small number of common links whose matns he could reconstruct, while others could be dismissed as common links due to having contradictory or disparate matns ascribed to them, which in turn exhibit a range of further problems. Various single strand ascriptions are also dismissed as dubious.  
   
   
Aside from Hisham b. 'Urwa (d. 146 AH), who was Aisha's great nephew and whose narration is most widely transmitted, Muhammad b. Amr (d. 144 AH) is the other reconstructable Medinan common link (though both of them moved to Iraq). The other early ones are three Kufans (in Iraq) who died 146-160 AH.
Aside from Hisham b. 'Urwa (d. 146 AH), who was Aisha's great nephew and whose narration is most widely transmitted, Muhammad b. 'Amr (d. 144 AH) is the other reconstructable Medinan common link (though both of them moved to Iraq). The other early ones are three Kufans (in Iraq) who died 146-160 AH.
   
   
Little then analyzes in greater depth his reconstructed matns for these common links. Based on shared words, phrases and sequencing, he concludes that they all derive from a single simple formulation, and are not independently transmitted memories of a common event. This original formulation seems to be the widely transmitted one of Hisham (who also transmitted some more detailed versions). Hisham attributed it to his father, 'Urwa (falsely, argues Little). Later transmissions raised the isnad of the story further to make it narrated by Aisha herself.  
Little then analyzes in greater depth his reconstructed matns for these common links. Based on shared words, phrases and sequencing, he concludes that they all derive from a single simple formulation, and are not independently transmitted memories of a common event. This original formulation seems to be the widely transmitted one of Hisham (who also transmitted some more detailed versions). Hisham attributed it to his father, 'Urwa (falsely, argues Little). Later transmissions raised the isnad of the story further to make it narrated by Aisha herself.  
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===Other considerations===
===Other considerations===
A different explanation for the Medinan legal silence on Aisha's age, as well as the hadith's non-use by many later scholars was alluded to by Caroline Baugh in her 2017 book, ''Minor Marriage in Early Islamic Law''. Maliki law was based largely on Medinan community custom, though sometimes anecdotes about companions were used for making specific points. Contrary to Little, Baugh doubts how useful the Aisha hadith would actually have been for legal purposes.<ref>Baugh writes: "Although it is not impossible that Malik would have accepted the content of the report given early practice, Malik is one of many jurists who did not rely on the text, which does not in fact occur in any of the early books of jurisprudence except for that of al-Shafi'i and, shortly after him, 'Abd al Razzaq's Musannaf. Even later jurists such as Ibn Taymiya and Ibn al-Qayyim shy away from it, although it is used by Ibn Qudama before them. Presuming its authenticity (it occurs in Bukhari and Muslim), questions occur such as, was 'A'isha in fact compelled against her will? Can we assume that Abu Bakr did not consult her? Had she, at age nine, entered her majority or was she still prepubescent?"<BR />Carolyn Baugh, ''Minor Marriage in Early Islamic Law'', Leiden: Brill, 2017, p. 43 footnote 101</ref> Indeed, it does not seem to be of any use for the areas of juristic disagreement or the points which they felt a need to prove, which are described in the article [[Child Marriage in Islamic Law]]. Shafi'i is the first legal scholar to use it, though he had to read in his own assumptions to do so (see [[Forced Marriage]]). The Aisha hadith merely states that her marriage was contracted when she was six (or seven), presumably before puberty, and it does not specify whether she was consulted, nor even whether she had reached puberty at nine.
A different explanation for the Medinan legal silence on Aisha's age, as well as the hadith's non-use by many later scholars was alluded to by Carolyn Baugh in her 2017 book, ''Minor Marriage in Early Islamic Law''. Maliki law was based largely on Medinan community custom, though sometimes anecdotes about companions were used for making specific points. Contrary to Little, Baugh doubts how useful the Aisha hadith would actually have been for legal purposes.<ref>Baugh writes: "Although it is not impossible that Malik would have accepted the content of the report given early practice, Malik is one of many jurists who did not rely on the text, which does not in fact occur in any of the early books of jurisprudence except for that of al-Shafi'i and, shortly after him, 'Abd al Razzaq's Musannaf. Even later jurists such as Ibn Taymiya and Ibn al-Qayyim shy away from it, although it is used by Ibn Qudama before them. Presuming its authenticity (it occurs in Bukhari and Muslim), questions occur such as, was 'A'isha in fact compelled against her will? Can we assume that Abu Bakr did not consult her? Had she, at age nine, entered her majority or was she still prepubescent?"<BR />Carolyn Baugh, ''Minor Marriage in Early Islamic Law'', Leiden: Brill, 2017, p. 43 footnote 101</ref> Indeed, it does not seem to be of any use for the areas of juristic disagreement or the points which they felt a need to prove, which are described in the article [[Child Marriage in Islamic Law]]. Shafi'i is the first legal scholar to use it, though he had to read in his own assumptions to do so (see [[Forced Marriage]]). The Aisha hadith merely states that her marriage was contracted when she was six (or seven), presumably before puberty, and it does not specify whether she was consulted, nor even whether she had reached puberty at nine.


The case is nevertheless strong that Hisham formulated the Aisha marital age hadith in Iraq, though a couple of traditions which do not depend on that hadith may support the possibility of a historical kernal. The hadiths quoted above about the incident of the slander (al-Ifk) do not involve Hisham and emphasise that Aisha was then "a girl of young age", though the historicity of this too might be doubted given the polemical considerations around the event.
The case is nevertheless strong that Hisham formulated the Aisha marital age hadith in Iraq, though a couple of traditions which do not depend on that hadith may support the possibility of a historical kernal. The hadiths quoted above about the incident of the slander (al-Ifk) do not involve Hisham and emphasise that Aisha was then "a girl of young age", though the historicity of this too might be doubted given the polemical considerations around the event.


More significant may be an independent tradition which Little says can provisionally be traced back to the Medinan historian Ibn Shihab al-Zuhri (d. 124 AH). Al-Zuhri's hadith states that the Messenger of God married Aisha during Shawwal in the tenth year after the prophethood, three years before the migration. He arranged the marriage feast (i.e. for consummation) in Shawwal, eight months after the migration. Little speculates that Hisham picked a consummation age of nine and used this report of a three year gap between Aisha's marriage and consumation to derive six or seven as the age of her marriage.<ref>See 1 hour 38 minutes - [https://www.youtube.com/watch?v=zr6mBlEPxW8&t=2s Why the Aisha Marital Age Hadith is a FORGERY: An EXCLUSIVE Lecture by Dr. Joshua Little] - youtube.com, 26 February 2023<BR />One presumably later version quoted from al-Tabari in another footnote below adds that Aisha was nine</ref> Others may notice another significance to this apparently earlier al-Zuhri tradition. The three year gap between marriage and consummation mentioned therein, without any obvious polemical function (no age is mentioned), probably and independently implies that Aisha was very young.
More significant may be an independent tradition which Little says can provisionally be traced back to the Medinan historian Ibn Shihab al-Zuhri (d. 124 AH). Al-Zuhri's hadith states that the Messenger of God married Aisha bint Abu Bakr in Shawwal in the tenth year after the prophethood, three years before the migration. He arranged the marriage feast (i.e. for consummation) in Shawwal, eight months after the migration. Little speculates that Hisham picked a consummation age of nine and used this report of a three year gap between Aisha's marriage and consumation to derive six or seven as the age of her marriage.<ref>See 1 hour 38 minutes - [https://www.youtube.com/watch?v=zr6mBlEPxW8&t=2s Why the Aisha Marital Age Hadith is a FORGERY: An EXCLUSIVE Lecture by Dr. Joshua Little] - youtube.com, 26 February 2023<BR />One presumably later version quoted from al-Tabari in another footnote below adds that Aisha was nine</ref> Others may notice another significance to this apparently earlier al-Zuhri tradition. The three year gap between marriage and consummation mentioned therein, without any obvious polemical function (no age is mentioned), probably and independently implies that Aisha was a child at the time.


==Apologetic history==
==Apologetic history==
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Shaykh Haddad responded to the claim that most of these narrations are reported only by Hisham as follows: "Try more than eleven authorities among the Tabi`in that reported it directly from `A'isha, not counting the other major Companions that reported the same, nor other major Successors that reported it from other than `A'isha."<ref name="Haddad" />  
Shaykh Haddad responded to the claim that most of these narrations are reported only by Hisham as follows: "Try more than eleven authorities among the Tabi`in that reported it directly from `A'isha, not counting the other major Companions that reported the same, nor other major Successors that reported it from other than `A'isha."<ref name="Haddad" />  


As discussed above, modern academic scholarship has cast serious doubt on these other narrations as discussed above, though traditional Islamic scholarship is generally resistant towards modern academic hadith criticism. Details of some of these other chains of narration that do not include Hisham ibn 'Urwah ibn az-Zubayr can be found in the first half of an [https://islamqa.info/en/124483 article by the IslamQA] website.
As discussed above, since then modern academic scholarship has cast serious doubt on these other transmissions, though traditional Islamic scholarship is in any case generally resistant towards modern academic hadith criticism. Details of some of these other chains of narration that do not include Hisham ibn 'Urwah ibn az-Zubayr can be found in the first half of an [https://islamqa.info/en/124483 article by the IslamQA] website.


===Locality of narrations===
===Locality of narrations===


A related claim is that Hisham's hadith is not narrated by Medinans, despite him living there for most of his life. However, Shaykh Haddad responds with examples of Medinans reporting the narration:
A related claim is that Hisham's hadith is not narrated by Medinans, despite him living there for most of his life. Shaykh Haddad responds with examples of Medinans reporting the narration:


{{Quote|<ref name="Haddad" />|Al-Zuhri also reports it from `Urwa, from `A'isha; so does `Abd Allah ibn Dhakwan, both major Madanis. So is the Tabi`i Yahya al-Lakhmi who reports it from her in the Musnad and in Ibn Sa`d's Tabaqat. So is Abu Ishaq Sa`d ibn Ibrahim who reports it from Imam al-Qasim ibn Muhammad, one of the Seven Imams of Madina, from `A'isha. All the narratives of this event have been reported. In addition to the above four Madinese Tabi`in narrators, Sufyan ibn `Uyayna from Khurasan and `Abd Allah ibn Muhammad ibn Yahya from Tabarayya in Palestine both report it.}}
{{Quote|<ref name="Haddad" />|Al-Zuhri also reports it from `Urwa, from `A'isha; so does `Abd Allah ibn Dhakwan, both major Madanis. So is the Tabi`i Yahya al-Lakhmi who reports it from her in the Musnad and in Ibn Sa`d's Tabaqat. So is Abu Ishaq Sa`d ibn Ibrahim who reports it from Imam al-Qasim ibn Muhammad, one of the Seven Imams of Madina, from `A'isha. All the narratives of this event have been reported. In addition to the above four Madinese Tabi`in narrators, Sufyan ibn `Uyayna from Khurasan and `Abd Allah ibn Muhammad ibn Yahya from Tabarayya in Palestine both report it.}}
However, modern academic scholarship indicates that the early Medinan transmissions of the hadith specifying Aisha's marital age have fabricated isnads and derive from versions first circulated by Hisham after he moved to Iraq (though another relevant tradition seems to have been narrated earlier by the Medinan scholar al Zuhri - see discussion above).


===Revelation time of surah al-Qamar===
===Revelation time of surah al-Qamar===
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Another common argument is that puberty occured earlier in the past or in hot climates. Puberty is a process which takes place over a number of years, while menarchy (first menstruation) is a distinct physiologial event which is the culmination of the anatomical processes of puberty. Apologetic websites typically cite books or articles which mention that the onset of puberty can occur today from as early as the age of eight. An article by Jesse Gamble is commonly quoted for saying that "Menarche affected Paleolithic girls between the ages of 7 to 13".<ref>Jesse Gamble, (2017) "Early Starters: Girls are entering puberty at every younger ages. What are the causes, and should we be worried?", ''Nature'' 550, S10-S11</ref> A journal article by Peter Gluckman and Mark Hanson gives a similar range and is commonly cited for their argument that in the simpler societies of the past, psycho-social maturity was better aligned with the age of physical development.<ref>Gluckman, P. and Hanson, M. (2006) "Evolution, development and timing of puberty", ''Trends in Endocrinology and Metabolism'', 17(1)</ref>  
Another common argument is that puberty occured earlier in the past or in hot climates. Puberty is a process which takes place over a number of years, while menarchy (first menstruation) is a distinct physiologial event which is the culmination of the anatomical processes of puberty. Apologetic websites typically cite books or articles which mention that the onset of puberty can occur today from as early as the age of eight. An article by Jesse Gamble is commonly quoted for saying that "Menarche affected Paleolithic girls between the ages of 7 to 13".<ref>Jesse Gamble, (2017) "Early Starters: Girls are entering puberty at every younger ages. What are the causes, and should we be worried?", ''Nature'' 550, S10-S11</ref> A journal article by Peter Gluckman and Mark Hanson gives a similar range and is commonly cited for their argument that in the simpler societies of the past, psycho-social maturity was better aligned with the age of physical development.<ref>Gluckman, P. and Hanson, M. (2006) "Evolution, development and timing of puberty", ''Trends in Endocrinology and Metabolism'', 17(1)</ref>  


However, critics have noticed that this is only half the story. The opening sentence of Gluckman and Hanson's paper begins by saying, "The age of menarchy has fallen as child health has improved". The paper explains that menarchy begins ''later'' when childhood health and nutrition is poor, such as in the neolithic period, when as a result of "settlement, childhood disease and postnatal undernutrition became common and therefore the average age of menarchy was delayed" in contrast to the paleolithic hunter-gatherers. In Figure 2 of their paper the authors indicate the likely age ranges of menarchy 20,000 years ago (c. 7-14 years old), 2,000 years ago (c. 10-17 years old), 200 years ago during the industrial revolution (13-18 years old) and today, when it has fallen back down (9-15 years old). The authors argue that "With modern hygiene, nutrition and medicine, these pathological constraints on puberty have been removed and the age of menarchy has fallen to its evolutionarily determined range. But now the complexity of society has increased enormously and psychosocial maturation takes longer." Hadiths narrated by Aisha suggest that her mother struggled to make her gain weight before sending her to live with Muhammad (see {{Ibn Majah||4|29|3324}} and {{Abu Dawud|28|3894}}).
However, critics have noticed that this is only half the story. The opening sentence of Gluckman and Hanson's paper begins by saying, "The age of menarchy has fallen as child health has improved". The paper explains that menarchy begins ''later'' when childhood health and nutrition is poor, such as in the neolithic period, when as a result of "settlement, childhood disease and postnatal undernutrition became common and therefore the average age of menarchy was delayed" in contrast to the paleolithic hunter-gatherers. In Figure 2 of their paper the authors indicate the likely age ranges of menarchy 20,000 years ago (c. 7-14 years old), 2,000 years ago (c. 10-17 years old), 200 years ago during the industrial revolution (c. 13-18 years old) and today, when it has fallen back down (c. 9-15 years old). The authors argue that "With modern hygiene, nutrition and medicine, these pathological constraints on puberty have been removed and the age of menarchy has fallen to its evolutionarily determined range. But now the complexity of society has increased enormously and psychosocial maturation takes longer." Hadiths narrated by Aisha suggest that her mother struggled to make her gain weight before sending her to live with Muhammad (see {{Ibn Majah||4|29|3324}} and {{Abu Dawud|28|3894}}).


The average age of menarchy today in Europe and the United States has fallen to around 13 years old, while the average is about 14 years old in Yemen in the south of the Arabian Peninsula (coming down from 14.44 years old in 1979 to 13.8 in 2013, standard deviation of 1.36 years). The average age is very similar (13-14) across a large range of low and middle income countries.<ref>Tiziana Leone and Laura Brown [https://www.niussp.org/fertility-and-reproduction/trends-in-age-at-menarche-in-low-and-middle-income-countries-evolution-de-lage-a-la-menarche-dans-les-pays-a-revenu-faible-et-intermediaire/ Trends in age at menarche in low- and middle-income countries] - niussp.org, 1 March 2021</ref>
The average age of menarchy today in Europe and the United States has fallen to around 13 years old, while the average is about 14 years old in Yemen in the south of the Arabian Peninsula (coming down from 14.44 years old in 1979 to 13.8 in 2013, standard deviation of 1.36 years). The average age is very similar (13-14) across a large range of low and middle income countries.<ref>Tiziana Leone and Laura Brown [https://www.niussp.org/fertility-and-reproduction/trends-in-age-at-menarche-in-low-and-middle-income-countries-evolution-de-lage-a-la-menarche-dans-les-pays-a-revenu-faible-et-intermediaire/ Trends in age at menarche in low- and middle-income countries] - niussp.org, 1 March 2021</ref>

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Mohammed and his wife Aisha freeing the daughter of a tribal chief. From the Siyer-i Nebi

Aisha (‘Ā’ishah, c. 613/614 –c. 678)[1] or عائشة, (also transliterated as A'ishah, Aisyah, Ayesha, A'isha, Aishat, or Aishah) was married to Muhammad at the age of 6 or 7, and the marriage was consummated by Muhammad, then 53, when Aisha was aged 9 or 10 according to sahih hadith tradition.[2][3][4][5][6] Due to concerns about child marriage this topic is of heavy interest in the apologetic literature and public discourse.

Marriage at a young age was not unheard of in Arabia at the time, and Aisha's marriage to Muhammad may have had a political connotation, as her father Abu Bakr was an influential man in the community.[7] Abu Bakr, on his part, may have sought to further the bond of kinship between Muhammad and himself by joining their families together in marriage via Aisha. Egyptian-American Islamic scholar, Leila Ahmed, notes that Aisha's betrothal and marriage to Muhammad are presented as ordinary in Islamic literature, and may indicate that it was not unusual for children to be married to their elders in that era.[8] In the neighbouring empires at that time, Byzantine law forbade marriage to girls below the age of puberty, which they fixed at thirteen years of age[9], while Sasanian law provided that a girl might marry at the age of nine years so long as consummation of the union was delayed until she reached the age of twelve years.[10]

Authenticity

In the Quran, a rule concerning marriage to those who have not yet reached menstruation appears in Chapter 65 "Al Talaq" verse 4.[11] Tafsir al-Jalalayn is one of the most respected commentaries on the Quran.[12] In the Tafsir al-Jalalayn exegesis for this verse it describes "those you have yet to menstruate" as "those who have not yet menstruated, because of their young age, their [waiting] period shall [also] be three months."[13]

In the modern era, Aisha's age at marriage has been a source of controversy and debate. Some Muslims have attempted to revise the previously-accepted timeline of her life.[14] The hadith corpus provide records of early Islam through allegedly "unbroken chain of witnesses". Various hadiths stating that Aisha was either nine or ten at the time of her consummation come from collections with sahih status, meaning they are regarded as reputable by the majority of Muslims. Some other traditional sources also mention Aisha's age. The sira of Ibn Ishaq as edited by Ibn Hisham states that she was nine or ten years old at the consummation. The historian al-Tabari also states that she was nine.[15][16]

Islamic modernist scholars generally question the reliability of traditionally authentic hadiths and biographical material. Modern academic research indicates that the hadiths which specify Aisha's age at the time of her marriage and consummation trace back to a formulation circulated by her great nephew, Hisham b. 'Urwa, after he moved to Iraq where it found a receptive audience probably for proto-sectarian reasons (see discussion below).

Association with child marriage

Child bride with her infant daughter

No age limits have been fixed by Islam for contracting a marriage according to Persian Professor at the University of Cambridge, Reuben Levy, and "quite young children may be legally married".[17] The girl may not live with the husband however until she is fit for marital sexual relations.

In Islamic legal terminology, Baligh refers to a person who has reached maturity, puberty or adulthood and has full responsibility under Islamic law. Legal theorists assign different ages and criteria for reaching this state for both males and females.[18] In marriage baligh is related to the Arabic legal expression, hatta tutiqa'l-rijal, which means that consummation of the marriage may not take place until the girl is physically fit to engage in sexual intercourse. A number of jurists said consummation may occur even before puberty if the girl was considered to have reached this state.

Shafi'i used the example of Aisha's marriage in support of his view that a father may enter his virgin minor daughter into a marriage contract and Ibn Hanbal used the age of nine for some related rulings (see Forced Marriage and Child Marriage in Islamic Law).

Relevant quotations

Much further hadith evidence is collated in Qur'an, Hadith and Scholars: Aisha.

And those who no longer expect menstruation among your women - if you doubt, then their period is three months, and [also for] those who have not menstruated. And for those who are pregnant, their term is until they give birth. And whoever fears Allah - He will make for him of his matter ease.
Narrated Hisham's father: Khadija died three years before the Prophet departed to Medina. He stayed there for two years or so and then he married 'Aisha when she was a girl of six years of age, and he consumed that marriage when she was nine years old.
Narrated 'Aisha: that the Prophet married her when she was six years old and he consummated his marriage when she was nine years old, and then she remained with him for nine years (i.e., till his death).
Narrated 'Aisha: I used to play with the dolls in the presence of the Prophet, and my girl friends also used to play with me. When Allah's Apostle used to enter (my dwelling place) they used to hide themselves, but the Prophet would call them to join and play with me. (The playing with the dolls and similar images is forbidden, but it was allowed for 'Aisha at that time, as she was a little girl, not yet reached the age of puberty.) (Fateh-al-Bari page 143, Vol.13)
'A'isha (Allah be pleased with her) reported: Allah's Apostle (may peace be upon him) married me when I was six years old, and I was admitted to his house when I was nine years old.'
'A'isha (Allah be pleased with her) reported that Allah's Apostle (may peace be upon him) married her when she was seven years old, and he was taken to his house as a bride when she was nine, and her dolls were with her; and when he (the Holy Prophet) died she was eighteen years old.
Aisha said, "The Apostle of Allah married me when I was seven years old." (The narrator Sulaiman said: "Or six years."). "He had intercourse with me when I was 9 years old.
According to Abd al-Hamid b. Bayan al-Sukkari - Muhammad b. Yazid - Ismai'il (that is Ibn Abi Khalid) - Abd al-Rahman b. Abi al- Dahhak - a man from Quraysh - Abd al-Rahman b. Muhammad: "Abd Allah b. Safwan together with another person came to Aishah and Aishah said (to the latter), "O so and so, have you heard what Hafsah has been saying?" He said, "Yes, o Mother of the Faithful." Abd Allah b. Safwan asked her, "What is that?" She replied, "There are nine special features in me that have not been in any woman, except for what God bestowed on Maryam bt. Imran. By God, I do not say this to exalt myself over any of my companions." "What are these?" he asked. She replied, "The angel brought down my likeness; the Messenger of God married me when I was seven; my marriage was consummated when I was nine; he married me when I was a virgin,no other man having shared me with him; inspiration came to him when he and I were in a single blanket; I was one of the dearest people to him, a verse of the Qur’an was revealed concerning me when the community was almost destroyed; I saw Gabriel when none of his other wives saw him; and he was taken (that is, died) in his house when there was nobody with him but the angel and myself."
According to Abu Ja‘far (Al-Tabari): The Messenger of God married her, so it is said, in Shawwal, and consummated his marriage to her in a later year, also in Shawwal.

In the incident of the slander (al-ifk), widely reported in Sahih Bukhari and Sahih Muslim, Aisha was accused of committing adultery after she was left behind by the caravan.

Narrated Aisha:

. . . That night I kept on weeping and could not sleep till morning. In the morning Allah's Apostle called Ali bin Abu Talib and Usama bin Zaid when he saw the Divine Inspiration delayed, to consul them about divorcing his wife (i.e. 'Aisha). Usama bin Zaid said what he knew of the good reputation of his wives and added, 'O Allah's Apostle! Keep you wife, for, by Allah, we know nothing about her but good.' 'Ali bin Abu Talib said, 'O Allah's Apostle! Allah has no imposed restrictions on you, and there are many women other than she, yet you may ask the woman-servant who will tell you the truth.' On that Allah's Apostle called Buraira and said, 'O Burair. Did you ever see anything which roused your suspicions about her?' Buraira said, 'No, by Allah Who has sent you with the Truth, I have never seen in her anything faulty except that she is a girl of immature age, who sometimes sleeps and leaves the dough for the goats to eat.' . . .

I was a young girl and did not have much knowledge of the Quran. I said. 'I know, by Allah, that you have listened to what people are saying and that has been planted in your minds and you have taken it as a truth. Now, if I told you that I am innocent and Allah knows that I am innocent, you would not believe me and if I confessed to you falsely that I am guilty, and Allah knows that I am innocent you would believe me.

In the narrations of this incident which almost led to Muhammad divorcing her, Aisha is repeatedly referred to as a girl of young age (jariyatun hadithatu s-sinni جَارِيَةٌ حَدِيثَةُ السِّنِّ), twice by herself, and once by her slave-girl, Buraira. Aisha states "At that time I was a young lady", and "I was a young girl and did not have much knowledge of the Quran" (both use the same arabic phrase just mentioned). Buraira says, "I have never seen in her anything faulty except that she is a girl of immature age, who sometimes sleeps and leaves the dough for the goats to eat."

The detailed hadith of this incident is widely transmitted from Aisha through 'Urwa b. al-Zubayr (her nephew), through his student Ibn Shihab al-Zuhri. A brief answer to a question about the names of her accusers (though with no further detail) also appears in a letter by 'Urwa, transmitted through his son, Hisham.[19]

The same phrase occurs in narrations about Muhammad screening Aisha with his garment when some Ethiopians were playing (e.g. Sahih Bukhari 7:62:163). One version of a hadith about Aisha experiencing menstruation while on pilgrimage to Mecca too describes her uses the same phrase (Sahih Muslim 2:2773) though the other narrations of that hadith do not include the phrase (one explicitly points out its absence: Sahih Muslim 7:2774).

Modern academic views

Provenance and dating of the marital age hadith

The most comprehensive academic treatment of the hadith about Aisha's marital age was produced by Dr Joshua Little for his PhD thesis in 2022.[20][21] An important tool in the modern academic analysis of widely transmitted hadiths is isnad-cum-matn Analysis (ICMA). The isnad is the transmission chain attributed to a particular narration and the matn is its wording. In the ICMA method, the isnad tree of a widely transmitted hadith is compared with clusters of variation in the matn to see how well they corroborate one another. Often, this leads to the identification of one or more common links i.e. the person from whom transmissions start to branch out, even if the chain may continue back by a single strand before that person. The technique is helpful for dating when a hadith started to circulate and to identify who might have first formulated it in such a way, though not necessarily whether there is any historical kernal to the events reported therein. Dr Little has outlined 21 reasons why hadiths are known to be very unreliable in a historical sense by modern academic scholarship.[22]

After an extensive search for available transmissions of the Aisha marital age hadith, Little performed ICMA analysis to identify a small number of common links whose matns he could reconstruct, while others could be dismissed as common links due to having contradictory or disparate matns ascribed to them, which in turn exhibit a range of further problems. Various single strand ascriptions are also dismissed as dubious.

Aside from Hisham b. 'Urwa (d. 146 AH), who was Aisha's great nephew and whose narration is most widely transmitted, Muhammad b. 'Amr (d. 144 AH) is the other reconstructable Medinan common link (though both of them moved to Iraq). The other early ones are three Kufans (in Iraq) who died 146-160 AH.

Little then analyzes in greater depth his reconstructed matns for these common links. Based on shared words, phrases and sequencing, he concludes that they all derive from a single simple formulation, and are not independently transmitted memories of a common event. This original formulation seems to be the widely transmitted one of Hisham (who also transmitted some more detailed versions). Hisham attributed it to his father, 'Urwa (falsely, argues Little). Later transmissions raised the isnad of the story further to make it narrated by Aisha herself.

Hisham seems to have transmitted the hadith after he moved to Iraq. There are a few transmissions ascribed to his Medinan students, though these are each dubious for various reasons. The hadith seems to have been unknown in Medina, as it is not mentioned in the biographical works of Ibn Ishaq nor (it seems) Musa b. 'Uqbah, nor does it feature in Maliki legal texts, where Little believes it would be expected to feature had it been circulating in Medina. Little is also doubtful about the Kufan common links because the marital age hadith does not occur in early Kufan legal hadith compilations.

After concluding that Hisham is responsible for the formulation of the story into the hadith from which all others ultimately derive, Little goes on to argue that Hisham concocted the story entirely. Hisham was accused of being an unreliable transmitter after his move to Iraq, and the hadith about his great aunt would have been useful there. Aisha's virginity at the time of her marriage and her status as Muhammad's favourite wife was a basic feature of proto Sunni polemics against the proto-Shi'i, especially in Kufah where the latter were dominant, and Hisham's hadith must have been very welcome there as it was immediately incorporated into this Kufan proto-Sunni material about the virtues of Aisha.

Other considerations

A different explanation for the Medinan legal silence on Aisha's age, as well as the hadith's non-use by many later scholars was alluded to by Carolyn Baugh in her 2017 book, Minor Marriage in Early Islamic Law. Maliki law was based largely on Medinan community custom, though sometimes anecdotes about companions were used for making specific points. Contrary to Little, Baugh doubts how useful the Aisha hadith would actually have been for legal purposes.[23] Indeed, it does not seem to be of any use for the areas of juristic disagreement or the points which they felt a need to prove, which are described in the article Child Marriage in Islamic Law. Shafi'i is the first legal scholar to use it, though he had to read in his own assumptions to do so (see Forced Marriage). The Aisha hadith merely states that her marriage was contracted when she was six (or seven), presumably before puberty, and it does not specify whether she was consulted, nor even whether she had reached puberty at nine.

The case is nevertheless strong that Hisham formulated the Aisha marital age hadith in Iraq, though a couple of traditions which do not depend on that hadith may support the possibility of a historical kernal. The hadiths quoted above about the incident of the slander (al-Ifk) do not involve Hisham and emphasise that Aisha was then "a girl of young age", though the historicity of this too might be doubted given the polemical considerations around the event.

More significant may be an independent tradition which Little says can provisionally be traced back to the Medinan historian Ibn Shihab al-Zuhri (d. 124 AH). Al-Zuhri's hadith states that the Messenger of God married Aisha bint Abu Bakr in Shawwal in the tenth year after the prophethood, three years before the migration. He arranged the marriage feast (i.e. for consummation) in Shawwal, eight months after the migration. Little speculates that Hisham picked a consummation age of nine and used this report of a three year gap between Aisha's marriage and consumation to derive six or seven as the age of her marriage.[24] Others may notice another significance to this apparently earlier al-Zuhri tradition. The three year gap between marriage and consummation mentioned therein, without any obvious polemical function (no age is mentioned), probably and independently implies that Aisha was a child at the time.

Apologetic history

The majority of scholars today agree that Aisha was 9 when her marriage to Prophet Muhammad was consummated. This has been the mainstream Muslim understanding throughout Islam's 1,400 year history.[25] The first recorded objection raised to Aisha's age was by Maulana Muhammad Ali who lived from 1874 to 1951.[26] However, he is not considered credible to the Sunni sect since he belonged to the Ahmadiyya sect whose beliefs drastically differ from mainstream Islam. The Ahmadiyya and their writings are also heavily focused on missionary work.[27]

Adding to Ali's objections, there is Habib Ur Rahman Siddiqui Kandhalvi (1924-1991) who in his Urdu booklet, "Tehqiq e umar e Siddiqah e Ka'inat" (English trans. 1997), laments that he is "tired of defending this tradition" that is "laughed" at and "ridiculed" by English-educated individuals he meets in Karachi who claim it is against "sagacity and prudence" and "preferred English society to Islam over this", and he readily admits his "aim is to produce an answer to the enemies of Islam who spatter mud at the pious body of the Generous Prophet".[28] A posthumous fatwa was issued against him in November 2004, labelling him a "Munkir-e-Hadith" (hadith rejector) and a "Kafir" (infidel) on the basis of being a rejector of hadith.[29]

Deriving arguments from both Habib Ur Rahman and Muhammad Ali, Moiz Amjad (who refers to himself as "The Learner") is the most recent reference to online apologetic. Moiz admits to having lifted his arguments from them, summarizing and presenting them in response to a Muslim asking him how he can respond to critical Christians.[30] With Moiz's restructured response the arguments originating from the Ahmadiyya in the 1920s and 1930s finally achieved a little popularity among a few orthodox Muslims. However, this popularity seems to be strictly limited to articles or arguments on the Internet and not between contemporary sheikhs and scholars.

In July 2005, Shaykh Dr. Gibril Haddad responded to Moiz Amjad's polemics with, "Our Mother A'isha's Age At The Time Of Her Marriage to The Prophet."[31] Shaykh Haddad was listed amongst the inaugural "500 most influential Muslims in the world"[32] and is considered a Muslim scholar and muhaddith (hadith expert).[32] Haddad included many facts that are easily verifiable for those who have access to the hadith and sira literature. For example, his analysis highlighted the fact that many of the arguments were based solely on faulty assumptions taken from hadiths completely unrelated to Aisha's age, or were misrepresenting the sources that were being cited (i.e. hadiths actually in support the idea that Aisha was 9). His reply has not yet been answered by Moiz Amjad.

However, Haddad's response did not stop Amjad's arguments from being rehashed by apologists on the Internet with the same missionary and apologetic focus. Other transmitters of these arguments include, but are not limited to; T.O Shavanas,[33] “Imam” Chaudhry (word-for-word plagiarism of Amjad's work),[34] Zahid Aziz,[26] Nilofar Ahmed,[35] and David Liepert.[36]

Modern apologetic perspectives

Some Muslim authors have eschewed the traditionally-accepted ahadith and attempted to calculate Aisha's age based on details found in other ahadith and some biographies, though Kecia Ali labels these attempts as "revisionist".[14]

Not enough narrators

This claim objects that there is only one narrator, Hisham b. 'Urwa (from his father 'Urwa b. al-Zubayr, Aisha's nephew), and that although it is a sahih (authentic hadith) he alone is not enough to consider the hadith reliable. Many of the chains of narration for these hadiths[37] do not involve Hisham (for example, Sahih Muslim 8:3311[38]). From a traditional Islamic perspective, there is no requirement for multiple narrations. Even a single sahih hadith is sufficient to establish Islamic laws and practices.

Shaykh Haddad responded to the claim that most of these narrations are reported only by Hisham as follows: "Try more than eleven authorities among the Tabi`in that reported it directly from `A'isha, not counting the other major Companions that reported the same, nor other major Successors that reported it from other than `A'isha."[31]

As discussed above, since then modern academic scholarship has cast serious doubt on these other transmissions, though traditional Islamic scholarship is in any case generally resistant towards modern academic hadith criticism. Details of some of these other chains of narration that do not include Hisham ibn 'Urwah ibn az-Zubayr can be found in the first half of an article by the IslamQA website.

Locality of narrations

A related claim is that Hisham's hadith is not narrated by Medinans, despite him living there for most of his life. Shaykh Haddad responds with examples of Medinans reporting the narration:

Al-Zuhri also reports it from `Urwa, from `A'isha; so does `Abd Allah ibn Dhakwan, both major Madanis. So is the Tabi`i Yahya al-Lakhmi who reports it from her in the Musnad and in Ibn Sa`d's Tabaqat. So is Abu Ishaq Sa`d ibn Ibrahim who reports it from Imam al-Qasim ibn Muhammad, one of the Seven Imams of Madina, from `A'isha. All the narratives of this event have been reported. In addition to the above four Madinese Tabi`in narrators, Sufyan ibn `Uyayna from Khurasan and `Abd Allah ibn Muhammad ibn Yahya from Tabarayya in Palestine both report it.

However, modern academic scholarship indicates that the early Medinan transmissions of the hadith specifying Aisha's marital age have fabricated isnads and derive from versions first circulated by Hisham after he moved to Iraq (though another relevant tradition seems to have been narrated earlier by the Medinan scholar al Zuhri - see discussion above).

Revelation time of surah al-Qamar

This arguments uses the Sahih Bukhari hadith in which Aisha explains she was a "playful girl" (jariyatun al-'abu لَجَارِيَةٌ أَلْعَبُ) when Surah (chapter) al-Qamar of the Quran was revealed.[39] With the rough estimation that this chapter was revealed nine years before hijrah (c. 622) some conclude that this makes Aisha older than other hadiths claim.

However, the precise date of the revelation of Surah al-Qamar is unknown. Ibn Hajar, Maududi, and other traditionalists said it was revealed 5 years before Hijrah (BH).[40] Zahid Aziz said it was revealed before 6 BH.[41] Alternatively there is no reputable source that claims this chapter came about 9 BH.

Shaykh Haddad confirms this as he argues that the traditional estimate of the revelation of Surah al-Qamar is consistent with Aisha’s age being nine years.

The hadith Masters, Sira historians, and Qur'anic commentators agree that the splitting of the moon took place about five years before the Holy Prophet's (upon him blessings and peace) Hijra to Madina. Thus it is confirmed that our Mother `Aisha was born between seven and eight years before the Hijra and the words that she was a jariya or little girl five years before the Hijra match the fact that her age at the time Surat al-Qamar was revealed was around 2 or 3. A two year old is not an infant. A two year old is able to run around, which is what jariya means. As for "the comments of the experts" they concur on 6 or 7 as the age of marriage and 9 as the age of cohabitation.

Battle of Badr and Uhud

This apologetic argument aims to make the claim that Aisha was at the Battles of Badr and Uhud, and that since standard practice at the time disallowed anyone under 15 from joining the battlefield, she could not have been younger than this.

However, there are no sources that can be found mentioning Aisha's participation in the Battle of Badr. A few hadiths highlight Aisha's involvement in the Battle of Uhud, but only to the extent that she was not involved in the battlefield and merely carrying water skins to the combatants.[42] Women and young children were allowed to perform such functions during battles.[43]

Shaykh Haddad responds to this apologetic argument:

First, the prohibition applied to combatants. It applied neither to non-combatant boys nor to non-combatant girls and women. Second, `A'isha did not participate in Badr at all but bade farewell to the combatants as they were leaving Madina, as narrated by Muslim in his Sahih. On the day of Uhud (year 3), Anas, at the time only twelve or thirteen years old, reports seeing an eleven-year old `A'isha and his mother Umm Sulaym having tied up their dresses and carrying water skins back and forth to the combatants, as narrated by al-Bukhari and Muslim.

Age of Asma

One da'if (weak) hadith narrated from al-Zinad and recorded in the works of some medieval scholars, including al-Dhahabi,[44] states that Aisha's older sister Asma was ten years older than her. This has been combined with improbable information about Asma being 100 years old at the time of her death in 73 AH to calculate that Aisha was eighteen or nineteen at the time of her marriage consumation (1 AH or 2 AH - (73 - 100) - 10).

Shaykh Haddad and the IslamQA website both independently criticise this approach as relying on a single narrator, who most scholars regard as weak, and note that a hadith by a more reliable chain from the same narrator gives a broader range for the age difference between the sisters.[31][45] Both also note that al-Dhahabi too gave the vaguer opinion that Asma was "ten or more" years older than Aisha.

Tabari's account of Abu Bakr's children and wives

This account uses al-Tabari's exegesis to argue that Aisha was born in the pre-islamic period, and thus could not have been less than 14 tears old.[46]

However, al-Tabari's own account reports at least five times that Aisha was around 6-7 years old during marriage and the marriage was consummated 3 years later.[47][48][49][50][51]

Furthermore, Shaykh Gibril Haddad says that the initial passage mentioned is misinterpreted, stating "Al-Tabari nowhere reports that 'Abu Bakr's four children were all born in Jahiliyya' but only that Abu Bakr married both their mothers in Jahiliyya, Qutayla bint Sa`d and Umm Ruman, who bore him four children in all, two each, `A'isha being the daughter of Umm Ruman."[31]

Time of Umar's conversion to Islam

This argument draws on al-Sirah al-Nabawiyyah (Biography of the Prophet) to claim that since Ayesha converted to Islam before Umar she could not have been born during the first year of Islam.[52]

However, even if the claim Aisha converted to Islam before Umar were true, it does not mean this took place during the first year of Islam, since Umar converted in 617 AD, about 4 years after Aisha’s birth in 613 AD.[1] Furthermore Aisha never accounted converting to islam as hadiths show she never remembered a time before when her family wasn't Muslim.[53]

Besides disputing the claim that Ibn Hisham reported that Aisha accepted Islam quite some time before `umar ibn al-Khattab, Shaykh Haddad also casts doubt on the claim stating:

Nowhere does Ibn Hisham say this. Rather, Ibn Hisham lists `A'isha among 'those that accepted Islam because of Abu Bakr.' This does not mean that she embraced Islam during the first year of Islam. Nor does it mean that she necessarily embraced Islam before `Umar (year 6) although she was born the previous year (year 7 before the Hijra) although it is understood she will automatically follow her father's choice even before the age of reason.

Tabari's account of Abu Bakr's migration to Habshah

This argument claims that al-Tabari states that when Abu Bakr was planning to migrate to Abyssinia (Ethiopia), he spoke to Mut`am, with whose son, Jabayr, Aisha was engaged. This migration occured eight years before hijrah, at which time Aisha had only just been born if she consumated her marriage to Muhammad at the age of 9 or 10.

Proponents of this claim admit they have no primary source, which originated in Kandhalvi's Urdu booklet.[30] Shayk Haddad responds that "there is no mention of emigration in Tabari's account of Abu Bakr's discussion with Mut`im" and "there had been only some preliminary talk, not a formal arrangement".[31]

The meaning of bikr

This argument cites a hadith in Ibn Hanbal's Musnad saying that Khaulah suggested Aisha to Muhammad as a virgin (bikr) he could marry. The claim is that bikr would not be used for a young girl.[54]

However, there are multiple sahih hadith narrations of a highly relevant conversation between Muhammad and Jabir in which bikr (virgin) is clearly compatible with jariyah (young girl).

Narrated Jabir: "Allah's Messenger (ﷺ) said to me, "Have you got married O Jabir?" I replied, "Yes." He asked "What, a virgin [bikr] or a matron [thayyib]?" I replied, "Not a virgin but a matron." He said, "Why did you not marry a young girl [jariyah] who would have fondled with you?

Shaykh Haddad says regarding the claim, "This is ignorant nonsense, bikr means a virgin girl, a girl who has never been married even if her age is 0 and there is no unclarity here whatsoever.".[31]

Fatima's age difference

This claim is that according to ibn Hajar, Fatima was five years older than Aisha and Muhammad was 35 years old when Fatima was born. Therefore, based on this claim, Aisha must have been a teenager at the time her marriage was consummated.

However, the proponent of this claim[30] has combined and selectively quoted conflicting sources. Shaykh Haddad responds:

Ibn Hajar mentions two versions: (1) al-Waqidi's narration that Fatima was born when the Prophet was 35; and (2) Ibn `Abd al-Barr's narration that she was born when he was 41, approximately one year more or less before Prophethood, and about five years before `A'isha was born. The latter version matches the established dates.

Hadith saying Aisha had reached puberty

This argument is based on a mistranslated hadith, Sahih Bukhari 1:8:465, which in one English translation states that Aisha had seen her parents follow islam since the age of puberty, and not a day passed by without Muhammad visiting them.

Narrated `Aisha: (the wife of the Prophet) I had seen my parents following Islam since I attained the age of puberty. Not a day passed but the Prophet (ﷺ) visited us, both in the mornings and evenings[...]

However, the word أَعْقِلْ means thoughts or reasoning, but the translator, Muhsin Khan, has used the word 'puberty'. The meaning rather is simply that 'Aisha was aware that her parents were following Islam. A literal translation would be "I was not aware of my parents other than that the two of them both acknowledged the religion". The exact same Arabic phrase is translated correctly by the same translator in another narration of the same hadith.[55]

Hadith in which Aisha mensturated

This argument is also based off a mistranslated hadith, Sunan Abu Dawud 4915 (Ahmad Hasan numbering; 4933 Dar-us-Salam).

Narrated Aisha, Ummul Mu'minin:

The Messenger of Allah (ﷺ) married me when I was seven or six. When we came to Medina, some women came. according to Bishr's version: Umm Ruman came to me when I was swinging. They took me, made me prepared and decorated me. I was then brought to the Messenger of Allah (ﷺ), and he took up cohabitation with me when I was nine. She halted me at the door, and I burst into laughter. Abu Dawud said: That is to say: I menstruated, and I was brought in a house, and there were some women of the Ansari in it. They said: With good luck and blessing. The tradition of one of them has been included in the other.


Ahmad Hasan mistranslates Abu Dawud's comment as "That is to say: I menstruated". Aisha's phrase "I burst into laughter" is fa-qultu heeh heeh (فَقُلْتُ هِيهْ هِيهْ), "And I said heh, heh". The Dar-us-Salam English-Arabic edition of Sunan Abu Dawud translated by Nasiruddin al-Khattab (Hadith 4933) renders Aisha's words here: "She made me stand at the door and I started to breathe deeply" (Dar-us-Salam do not include Abu Dawud's comment).

Abu Dawud's comment is ay tanaffasat (أَىْ تَنَفَّسَتْ), which is "That is to say 'I breathed'". The verb nun-fa-sin is used here in Arabic form V with the ta prefix and shadda (doubled) middle letter, which Lane's Lexicon says means "breathed". Form I can mean menstruated, but that is not the form used in the hadith.[56]

Aisha remembered the migration setting out to Abyssinia

Another hadith has been commonly misinterpreted in order to claim that Aisha remembered Muhammad coming to Abu Bakr when it was time to migrate to Abyssinia (modern day Ethiopia). This forced migration occurred due to what Urwa b. Zubayr in his first letter describes as the first persecution (al-fitnah al-ūlā) in Mecca, before the migration some years later to Medina.

The hadith itself does not state which migration it relates too.

Narrated Aisha: Rarely did the Prophet (ﷺ) fail to visit Abu Bakr's house everyday, either in the morning or in the evening. When the permission for migration to Medina was granted, all of a sudden the Prophet (ﷺ) came to us at noon and Abu Bakr was informed, who said, "Certainly the Prophet (ﷺ) has come for some urgent matter." The Prophet (ﷺ) said to Abu Bakr, when the latter entered "Let nobody stay in your home." Abu Bakr said, "O Allah's Messenger (ﷺ)! There are only my two daughters (namely `Aisha and Asma') present." The Prophet (ﷺ) said, "I feel (am informed) that I have been granted the permission for migration." Abu Bakr said, "I will accompany you, O Allah's Messenger (ﷺ)!" The Prophet (ﷺ) said, "You will accompany me." Abu Bakr then said "O Allah's Messenger (ﷺ)! I have two she-camels I have prepared specially for migration, so I offer you one of them. The Prophet (ﷺ) said, "I have accepted it on the condition that I will pay its price."

Another hadith shows clearly that the above hadith actually refers to the migration to Medina, not Abyssinia. Notice the similar phrasing about Muhammad coming to Abu Bakr at noon after being granted permission to migrate, the two she-camels which Abu Bakr had prepared and the general setting. At the end of the quote Medina is mentioned.

Narrated `Aisha: Abu Bakr asked the Prophet (ﷺ) to allow him to go out (of Mecca) when he was greatly annoyed (by the infidels). But the Prophet (ﷺ) said to him, "Wait." Abu Bakr said, O Allah's Messenger (ﷺ)! Do you hope that you will be allowed (to migrate)?" Allah's Messenger (ﷺ) replied, "I hope so." So Abu Bakr waited for him till one day Allah's Messenger (ﷺ) came at noon time and addressed him saying "Let whoever is present with you, now leave you." Abu Bakr said, "None is present but my two daughters." The Prophet (ﷺ) said, "Have you noticed that I have been allowed to go out (to migrate)?" Abu Bakr said, "O Allah's Apostle, I would like to accompany you." The Prophet (ﷺ) said, "You will accompany me." Abu Bakr said, "O Allah's Messenger (ﷺ)! I have got two she-camels which I had prepared and kept ready for (our) going out." So he gave one of the two (she-camels) to the Prophet (ﷺ) and it was Al-Jad`a. They both rode and proceeded till they reached the Cave at the mountain of Thaur where they hid themselves. Amir bin Fuhaira was the slave of `Abdullah bin at-Tufail bin Sakhbara `Aisha's brother from her mother's side. Abu Bakr had a milch she-camel. Amir used to go with it (i.e. the milch she-camel) in the afternoon and come back to them before noon by setting out towards them in the early morning when it was still dark and then he would take it to the pasture so that none of the shepherds would be aware of his job. When the Prophet (and Abu Bakr) went away (from the Cave), he (i.e. 'Amir) too went along with them and they both used to make him ride at the back of their camels in turns till they reached Medina. [...]

Apologetic justifications for the marriage

A number of claims are commonly made in Muhammad's defence by those who accept the traditional account that he married Aisha when she was six and consummated the marriage when she was nine, Muhammad at that time being a fifty-three year old man. These claims are widely criticised both by Muslims who reject the authenticity of the relevant hadiths, as well as by many other people, whatever their stance on the historicity of the story.

Cultural norms at the time

It does seem that it was common to contract daughters in marriage at an early age in Arab culture at that time. Imam Malik (d. 795 CE) based his rulings on the community practice in Medina. He permitted a father to contract his virgin minor daughter into a marriage and without her permission. Early jurists of other legal schools (who also agreed on this) used narrations about Muhammad's companions (or Muhammad himself) marrying or entering minors into marriage contracts as evidence in their legal discussions, and all more or less agreed that consummation of such marriages was allowed once a girl had reached the age of majority, or in some opinions, earlier if it was judged that she could physically tolerate intercourse (see Child Marriage in Islamic Law).

Some argue that critics of Muhammad's actions in the traditional account commit the fallacy of presentism in which moral standards of an earlier age when circumstances were different are judged by those of today, and further argue that very early marriage and consummation were common at the time.

However, critics note that unlike in the early Islamic polity, the minimum age of marriage or consummation for girls in the neighbouring Byzantine and Sasanid empires was significantly later at 13 or 12, albeit still very young (see above). Further, they argue that it is objectively the case that adolescent pregnancy brings signicantly greater risk of serious medical complications for both the mother and baby as noted for example by The World Health Organization) and that this would be no different a thousand years ago, especially in the case of a nine year old girl. Moreover, critics question whether it is legitimate to complain of presentism, given the Islamic concept of Muhammad as al-Insān al-Kāmil (the perfect human) and Uswa Hasana (an excellent model of conduct). Indeed, Muhammad's marriage to Aisha has been cited by Islamic scholars opposed to the introduction or raising of the minimum age of marriage which has occurred in most Muslim majority countries in recent decades.

Shorter life expectancy

Some argue that life expectancy a millenium ago was considerably lower than today, so there was an imperative to start a family at a young age. Critics note that such claims are often exaggerated for these purposes by including infant mortality in the calculation of average lifespans. A study of skeletal remains from the Mexican city of Cholula showed that between 900 to 1500 CE, most people who made it to adulthood went on to live beyond the age of fifty. Another study showed that in medieval England those who reached the age of 25 had an average life expectancy of another 25 years.[57] Both Muhammad and Aisha died in their sixties. Furthermore, critics point out that the risk of maternal and infant mortality was relatively high among girls enduring pregnancy in early adolesence (traditionally, Muhammad commenced intercourse with Aisha when she was nine), while in other cases permanent reproductive damage can be done. Aisha did not bear Muhammad any children.

Earlier puberty and menarchy in the past

Another common argument is that puberty occured earlier in the past or in hot climates. Puberty is a process which takes place over a number of years, while menarchy (first menstruation) is a distinct physiologial event which is the culmination of the anatomical processes of puberty. Apologetic websites typically cite books or articles which mention that the onset of puberty can occur today from as early as the age of eight. An article by Jesse Gamble is commonly quoted for saying that "Menarche affected Paleolithic girls between the ages of 7 to 13".[58] A journal article by Peter Gluckman and Mark Hanson gives a similar range and is commonly cited for their argument that in the simpler societies of the past, psycho-social maturity was better aligned with the age of physical development.[59]

However, critics have noticed that this is only half the story. The opening sentence of Gluckman and Hanson's paper begins by saying, "The age of menarchy has fallen as child health has improved". The paper explains that menarchy begins later when childhood health and nutrition is poor, such as in the neolithic period, when as a result of "settlement, childhood disease and postnatal undernutrition became common and therefore the average age of menarchy was delayed" in contrast to the paleolithic hunter-gatherers. In Figure 2 of their paper the authors indicate the likely age ranges of menarchy 20,000 years ago (c. 7-14 years old), 2,000 years ago (c. 10-17 years old), 200 years ago during the industrial revolution (c. 13-18 years old) and today, when it has fallen back down (c. 9-15 years old). The authors argue that "With modern hygiene, nutrition and medicine, these pathological constraints on puberty have been removed and the age of menarchy has fallen to its evolutionarily determined range. But now the complexity of society has increased enormously and psychosocial maturation takes longer." Hadiths narrated by Aisha suggest that her mother struggled to make her gain weight before sending her to live with Muhammad (see Sunan Ibn Majah 4:29:3324 and Sunan Abu Dawud 28:3894).

The average age of menarchy today in Europe and the United States has fallen to around 13 years old, while the average is about 14 years old in Yemen in the south of the Arabian Peninsula (coming down from 14.44 years old in 1979 to 13.8 in 2013, standard deviation of 1.36 years). The average age is very similar (13-14) across a large range of low and middle income countries.[60]

See Also

Translations

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Acknowledgments

This article is greatly indebted to the following:

References

  1. 1.0 1.1 Al-Nasa'i 1997, p. 108
  2. Narrated Hisham's father: Khadija died three years before the Prophet (ﷺ) departed to Medina. He stayed there for two years or so and then he married `Aisha when she was a girl of six years of age, and he consumed that marriage when she was nine years old.
    Sahih Bukhari 5:58:236
  3. Narrated 'Aisha: that the Prophet married her when she was six years old and he consummated his marriage when she was nine years old, and then she remained with him for nine years (i.e., till his death).
    Sahih Bukhari 7:62:64
  4. 'A'isha (Allah be pleased with her) reported: Allah's Apostle (may peace be upon him) married me when I was six years old, and I was admitted to his house when I was nine years old.
    Sahih Muslim 8:3310
  5. Aisha said, "The Apostle of Allah married me when I was seven years old." (The narrator Sulaiman said: "Or six years.")
    Sunan Abu Dawud 2116 (Ahmad Hasan Ref)
  6. Most sources suggest age at consummation as nine, and one that it may have been age 10; See: Denise Spellberg (1996), Politics, Gender, and the Islamic Past: The Legacy of 'A'isha Bint Abi Bakr, Columbia University Press, ISBN 978-0231079990, pp. 39–40;
  7. Afsaruddin, Asma (2014). "ʿĀʾisha bt. Abī Bakr". In Fleet, Kate; Krämer, Gudrun; Matringe, Denis; Nawas, John; Rowson, Everett. Encyclopaedia of Islam (3 ed.). Brill Online. Retrieved 2015-01-11
  8. Ahmed, Leila (1992). Women and Gender in Islam: Historical Roots of a Modern Debate. Yale University Press. p. 51-54. ISBN 978-0300055832.
  9. Sean Anthony, "Muhammad and the Empires of Faith: The making of the Prophet of Islam", Oakland CA: University of California, 2020, p. 115
  10. CHILDREN iii. Legal Rights of Children in the Sasanian Period - Encyclopedia Iranica online
  11. And those who no longer expect menstruation among your women - if you doubt, then their period is three months, and [also for] those who have not menstruated. And for those who are pregnant, their term is until they give birth. And whoever fears Allah - He will make for him of his matter ease.
    Quran 65:4
  12. Tafsir al-Jalalayn is one of the most significant tafsirs for the study of the Qur’an. Composed by the two “Jalals” -- Jalal al-Din al-Mahalli (d. 864 ah / 1459 ce) and his pupil Jalal al-Din al-Suyuti (d. 911 ah / 1505 ce), Tafsir al-Jalalayn is generally regarded as one of the most easily accessible works of Qur’anic exegesis because of its simple style and one volume length. For the first time ever Tafsir al-Jalalayn is competently translated into an unabridged highly accurate and readable annotated English translation by Doctor. Feras Hamza. altafsir.com
  13. And as for those of your women who read allā’ī or allā’i in both instances no longer expect to menstruate if you have any doubts about their waiting period their prescribed waiting period shall be three months and also for those who have not yet menstruated because of their young age their period shall also be three months — both cases apply to other than those whose spouses have died; for these latter their period is prescribed in the verse they shall wait by themselves for four months and ten days Q. 2234. And those who are pregnant their term the conclusion of their prescribed waiting period if divorced or if their spouses be dead shall be when they deliver. And whoever fears God He will make matters ease for him in this world and in the Hereafter. Tafsir al-Jalalayn, trans. Feras Hamza Quran 65:4
  14. 14.0 14.1 Ali, Kecia. Sexual Ethics and Islam: Feminist Reflections on Qur'an, Hadith and Jurisprudence. OneWorld. p. 173-186. ISBN 978-1780743813.
  15. When the Prophet married Aisha she very young and not yet ready for consummation. Al-Tabari, Vol. 9, p. 128
  16. According to Abd al-Hamid b. Bayan al-Sukkari - Muhammad b. Yazid - Ismai'il (that is Ibn Abi Khalid) - Abd al-Rahman b. Abi al- Dahhak - a man from Quraysh - Abd al-Rahman b. Muhammad: "Abd Allah b. Safwan together with another person came to Aishah and Aishah said (to the latter), "O so and so, have you heard what Hafsah has been saying?" He said, "Yes, o Mother of the Faithful." Abd Allah b. Safwan asked her, "What is that?" She replied, "There are nine special features in me that have not been in any woman, except for what God bestowed on Maryam bt. Imran. By God, I do not say this to exalt myself over any of my companions." "What are these?" he asked. She replied, "The angel brought down my likeness; the Messenger of God married me when I was seven; my marriage was consummated when I was nine; he married me when I was a virgin,no other man having shared me with him; inspiration came to him when he and I were in a single blanket; I was one of the dearest people to him, a verse of the Qur’an was revealed concerning me when the community was almost destroyed; I saw Gabriel when none of his other wives saw him; and he was taken (that is, died) in his house when there was nobody with him but the angel and myself." According to Abu Ja‘far (Al-Tabari): The Messenger of God married her, so it is said, in Shawwal, and consummated his marriage to her in a later year, also in Shawwal. Al-Tabari, Vol. 7, pp. 6-7
  17. Reuben Levy, The Social Structure of Islam, UK: Cambridge University Press, 1969, pp. 106-7
  18. John Esposito, "The Oxford Dictionary of Islam", p.35, Oxford University Press 2004
  19. An analysis of the hadith transmission is summarized on pp. 34-37 of Goerke, A, Motzki, H & Schoeler, G (2012) First-Century Sources for the Life of Muhammad? A Debate, Der Islam, vol. 89, no. 2, pp. 2-59. https://doi.org/10.1515/islam-2012-0002
  20. A Summary of my PhD Research by Joshua Little - Islamicorigins.com - 25 February 2023
    The PhD thesis itself will be linked on his blog
  21. See also this lecture Why the Aisha Marital Age Hadith is a FORGERY: An EXCLUSIVE Lecture by Dr. Joshua Little - youtube.com, 26 February 2023
  22. This is useful preparatory viewing for Dr Little's Aisha lecture: Oxford Scholar Dr. Joshua Little Gives 21 REASONS Why Historians are SKEPTICAL of Hadith - youtube.com February 2023
  23. Baugh writes: "Although it is not impossible that Malik would have accepted the content of the report given early practice, Malik is one of many jurists who did not rely on the text, which does not in fact occur in any of the early books of jurisprudence except for that of al-Shafi'i and, shortly after him, 'Abd al Razzaq's Musannaf. Even later jurists such as Ibn Taymiya and Ibn al-Qayyim shy away from it, although it is used by Ibn Qudama before them. Presuming its authenticity (it occurs in Bukhari and Muslim), questions occur such as, was 'A'isha in fact compelled against her will? Can we assume that Abu Bakr did not consult her? Had she, at age nine, entered her majority or was she still prepubescent?"
    Carolyn Baugh, Minor Marriage in Early Islamic Law, Leiden: Brill, 2017, p. 43 footnote 101
  24. See 1 hour 38 minutes - Why the Aisha Marital Age Hadith is a FORGERY: An EXCLUSIVE Lecture by Dr. Joshua Little - youtube.com, 26 February 2023
    One presumably later version quoted from al-Tabari in another footnote below adds that Aisha was nine
  25. Hashmi, Tariq Mahmood (2 April 2015). "Role, Importance And Authenticity Of The Hadith". Mawrid.org. Retrieved 28 March 2018.
  26. 26.0 26.1 Zahid Aziz - Age of Aisha (ra) at time of marriage - Ahmadiyya Anjuman Isha`at Islam Lahore Inc. U.S.A.
  27. Who are the Ahmadi? - BBC News
  28. All Habib Ur Rahman Siddiqui Kandhalvi quotations are taken from the Preface of the 2007 English translation of his Urdu booklet, "Tehqiq e umar e Siddiqah e Ka'inat", translated by Nigar Erfaney and published by Al-Rahman Publishing Trust under the title, "Age of Aisha (The Truthful Women, May Allah Send His Blessings)"
  29. The original fatwa and the English translation branding Habib Ur Rahman Siddiqui Kandhalvi's beliefs outside of Islam, thus making him a 'kafir', can be viewed here: Fatwa's on hadith rejectors?
  30. 30.0 30.1 30.2 See: "What was Ayesha's (ra) Age at the Time of Her Marriage?", by Moiz Amjad.
  31. 31.00 31.01 31.02 31.03 31.04 31.05 31.06 31.07 31.08 31.09 31.10 Shaykh Gibril F Haddad - Our Mother A'isha's Age At The Time Of Her Marriage to The Prophet - Sunni Path, Question ID:4604, July 3, 2005 archive 1 archive 2
  32. 32.0 32.1 Edited by Prof. John Esposito and Prof. Ibrahim Kalin - The 500 Most Influential Muslims in the World (P. 94) - The royal islamic strategic studies centre, 2009
  33. T.O Shanavas - AYESHA’s AGE: THE MYTH OF A PROVERBIAL WEDDING EXPOSED - Islamic Research Foundation International, Inc.
  34. Imam Chaudhry - What Was The Age of Ummul Mo'mineen Ayesha (May Allah be pleased with her) When She Married To Prophet Muhammad (Peace be upon him)? - Islamic Supreme Council of Canada
  35. Nilofar Ahmed - Of Aisha’s age at marriage - Dawn, February 17, 2012
  36. Dr. David Liepert - Rejecting the Myth of Sanctioned Child Marriage in Islam - The Huffington Post, January 29, 2011
  37. Quran, Hadith, and Scholars on Aisha's Age at Consummation and Marriage
  38. 'A'isha (Allah be pleased with her) reported that Allah's Apostle (ﷺ) married her when she was seven years old, and he was taken to his house as a bride when she was nine, and her dolls were with her; and when he (the Holy Prophet) died she was eighteen years old.
    Sahih Muslim 8:3311
  39. 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." Sahih Bukhari 6:60:399 (see also (Sahih Bukhari 6:61:515 for more context)
  40. The incident of the shaqq-al-Qamar (splitting of the moon) that has been mentioned in it, determines its period of revelation precisely. The traditionists and commentators are agreed that this incident took place at Mina in Makkah about five years before the Holy Prophet's hijrah to Madinah. Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Qur'an
  41. The Moon,the fifty-fourth chapter, was revealed, she was a girl playing about and remembered certain verses then revealed. Now the fifty-fourth chapter was undoubtedly revealed before the sixth year of the Call. Zahid Aziz
  42. 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.
    Sahih Bukhari 4:52:131
  43. The women and young children went on the battlefield after the battle and gave water to the wounded Muslims and finished off the enemy wounded. al-Tabari vol.12 p.127,146.
  44. al-Dhahabi. "Siyar a`lam al-nubala'". IslamWeb. Retrieved 3 September 2018. قال عبد الرحمن بن أبي الزناد : كانت أسماء أكبر من عائشة بعشر" (Abd al-Rahman ibn Abi al-Zunad said: Asma was older than Aisha by ten years.)
  45. Fatwa 124483 - IslamQA.info
  46. All four of his [i.e. Abu Bakr's] children were born of his two wives - the names of whom we have already mentioned - during the pre-Islamic period. Tarikh al-umam wa al-mamloo'k, Al-Tabari, Vol. 4, Pg. 50, Arabic, Dar al-fikr, Beirut, 1979
  47. The angel brought down my likeness; the Messenger of God married me when I was seven; my marriage was consummated when I was nine; he married me when I was a virgin, no other man having shared me with him Al-Tabari, Vol. 7, p. 7
  48. I was then brought [in] while the Messenger of God was sitting on a bed in our house. [My mother] made me sit on his lap... Then the men and women got up and left. The Messenger of God consummated his marriage with me in my house when I was nine years old. Neither a camel nor a sheep was slaughtered on behalf of me. Al-Tabari, Vol. 9, p. 131
  49. The Messenger of God saw 'A'ishah twice-[first when] it was said to him that she was his wife (she was six years old at that time), and later [when] he consummated his marriage with her after coming to Medina when she was nine years old. Al-Tabari, Vol. 9, p. 131
  50. [The Prophet] married her three years before the Emigration, when she was seven years old, and consummated the marriage when she was nine years old, after he had emigrated to Medina in Shawwil. She was eighteen years old when he died. Al-Tabari, Vol. 9, p. 131
  51. The Prophet married Aishah in Shawwal in the tenth year after the [beginning of his] prophethood, three years before Emigration. He consummated the marriage in Shawwal, eight months after Emigration. On the day he consummated the marriage with her she was nine years old. Al-Tabari, Vol. 39, pp. 171-173
  52. According to Ibn Hisham, Ayesha (ra) was the 20th or the 21st person to enter into the folds of Islam. While `umar ibn al-khattab was the 41st. Al-Sirah al-Nabawiyyah, Ibn Hisham, Vol. 1, Pg. 227 - 234, Arabic, Maktabah al-Riyadh al-hadithah, Al-Riyadh
  53. Narrated 'Aisha: (the wife of the Prophet) I never remembered my parents believing in any religion other than the true religion (i.e. Islam), and (I don't remember) a single day passing without our being visited by Allah’s Apostle in the morning and in the evening." Sahih Bukhari 5:58:245
  54. Musnad Ahmad ibn Hanbal, Vol 6, Pg 210, Arabic, Dar Ihya al-turath al-`arabi, Beirut, cited by Moiz Amjad What was Ayesha's (ra) Age at the Time of Her Marriage?
  55. Narrated Aisha: (wife of the Prophet) Since I reached the age when I could remember things, I have seen my parents worshipping according to the right faith of Islam. Not a single day passed but Allah's Messenger (ﷺ) visited us both in the morning and in the evening...
    Sahih Bukhari 3:37:494
  56. nun-fa-sin - Lane's Lexicon
  57. Sharon DeWitte Old age isn’t a modern phenomenon – many people lived long enough to grow old in the olden days, too - University of South Carolina website, 10 August 2022
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