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It reached our ears recently a new filthy attempt to spread doubts about
Aisha's ( ) رضي ال عنها و أرضاهاage at the time she was engaged and married
to the best of man kind; our beloved prophet ( ) صلى ال عليه وسلم. This issue
was put before scholars and knowledge students who advised to neglect and
not to be given attention because it is a waste of time. However,
unfortunately, this new form of attack started to find its echo in hearts of
some laypeople amongst Muslims due to their lack of knowledge. Yet, what
is most sad is seeing some of those who are considered by laymen as people
with knowledge taking the stand to advocate such false claimed doubts!!
Thus, I allowed myself, after praying istikhara to write a rebuttal to this false
accusation to clarify for laypeople Muslims this matter. Yet, why would not
that happen while we are getting closer to the Hour establishment:
Abu Huraira narrated the prophet ( ) صلى ال عليه و سلمsaid: “ In the end
of the time there will be liars and fabricators who will report tales and
stories that neither you or your fathers have never heard . Be cautious
of those so that they do not misguide you or tempt you” [Saheeh Ibn
Habban: 6766]
I must admit that my real motive for writing this refutation is because this
new attack was presented as an innocent way for seeking the truth while it is
in reality aims to target one of the sources of Islam in which Muslims rely
on to take their religion from; Sunnah. This is another attempt that aspires
to plant doubts in Muslims’ hearts about the authenticity of Sahih Bukhari
and Sahih Muslim, which the Ummah agreed on them as being the most
authentic books after the Quran, as well as a way to put down from the status
of our respectable scholars who dedicated all their lives for the sake of
Allah.
I present before your hands in this article a detailed refutation to this false
accusation in which I referred to authentic sources as well as the same used
sources by the opponent who brought up this false accusation.
I seek only Allah’s reward and pleasure in this work, which I would not have
done without Allah’s assistance and guidance. I ask Allah to let these words,
which I wrote defending the Sunnah and our beloved mother, to be my
shield from hell-fire in the judgment day and a reason to forgive all my past
sins.
I hereby, declare if what I said is correct then it is from Allah and what is
wrong then it is from me and the Shaytan
Yet, Allah says to them :{ Fain would they put out the light of Allah with their
mouths, but Allah disdaineth (aught) save that He shall perfect His light, however much
the disbelievers are averse} [Sura Al-Tawbah’: Verse 32] and to ensure the believers
and frustrate the disbelievers and the hypocrites He promised in Noble
Quran: “Lo! We, even We, reveal the Quran, and lo! We verily are its Guardian} [Al-
Hijr: Verse 9],
Introduction:
Before I start I want the reader to keep in mind the following important
points:
Tabari said in the introduction of his treatise on Islamic History: "I hereby
testify that news and stories that readers may find strange or false,
unbelievable or awkward or inaccurate were in fact what I heard from others
which upon I stated in my book as they were without direct or indirect
interference. Thus, I declare no responsibility upon them" [Tareekh At-
Tabari: 1/8]
3. Most of the time such news that is mentioned in History books do not
have chain of narrators
To begin with, I think it is the responsibility of all those who believe that
marrying a girl as young as nine years old was an accepted norm of the Arab
culture, to provide at least a few examples to substantiate their point of view.
Refutation:
Second: The opponent asks us to provide evidences to support that this norm
is accepted while, as a matter of fact, it is his responsibility to provide
evidences to support his opinion since he is the one who apposes us.
Nevertheless, for argument sake, I will accept to provide evidences that
prove that such norm was accepted, known and recognized by Arabs:
Ibn Al-Jawzi narrated similar stories from Ibn U’qail and U’bad Al-
Mahlby [ Tahqeeq Fi Ahadith Al-Khilaf: 2/267]
Doubt 2:
Most of these narratives are reported only by Hisham ibn `urwah reporting
on the authority of his father. An event as well known as the one being
reported should logically have been reported by more people than just one,
two or three.
Refutation:
This is another fragile argument that shows the opponent has no knowledge
in Hadith or its science. Furthermore, it indicates that he copied and paste
without even knowing what is written in this argument
First: The Hadith that reports the age of Aisha (may Allah be pleased with
her) to be nine at time she got married, has been narrated by other narrators
as it follows:
Obaid Allah Bin Moa'ath told us that His father told him that Muhammad
(Ibn Umro) told him that Yahya (Ibn Abd Al-Rahman Bin hatib) narrated
saying that Aisha said: [4937]
Abu Abdullah alhafith – Abu Abdullah Muhammad Bin ya’qoub – abu ja’far
Muhammad bin Alhajjaj al waraq – Yahiya bin Yahiya – Abu Mu’awyya –
Al-a’mash – al aswad – Aisha [13437]
Ahmad bin Obaid bin Ibrahim Al-Asdi – Ibrahim bin Al-Hussein bin Daizel
– Abdula’la bin Mos-har – Abdullah bin Abdulrahman bin Yazeed bin Jabir
–Yazeed bin Jabir – Jabir [6714]
iv. Al-Mo’jam Al-Kabeer of Al-Tabarani:
Mohammad bin Mousa bin Hamad ALbarbari – Abdulrahman bin saleh Al-
Azdi – yahya bin Adam- shareek – Abi Ishaaq – Abi obiada – Abdullah
[10279]
Mohammad bin Ja’far bin ai’n Albaghdadi - Ahmad bin al-miqdam – Zuhair
bin Ala’la Alqaisi - Saied bin Abi o’roba – Qutada [40]
Muhammad bin Abdullah Alhadrami - Abdullah bin Omar bin Abban - abu
Osama – Al-Ajla’e – Abi Maleekah [62]
Ahmad Bin Sa’d Bin Al-hakam Bin Abi Maryam – his uncle – Yahya Bin
Ayub – I’mara bin Ghazya – Muhammad bin Ibrahim – Abu Salamah Bin
Abdulrahman – Aisha [3379]
Muhammad bin Al'A'laa and Ahmad bin Harb – Abu Mua'wiyya – Al-
A'amash – Ibrahim – Al-aswad – Aisha [3258]
Thus, we can obviously conclude that this Hadith has been narrated by other
companions and from other authentic ways other than Hisham Bin U'rwah.
In addition, one of the narration in Musnad Ahmad from the way of Hisham
is been narrated by narrators who are not from Iraq.
Abdulrahman bin Khirasj: Malik was not happy with him however
Hisham is honest and his narration is considered amongst the
authentic Hadiths. I was advised that Malik did not like him because
of his Hadiths to the people of Iraq. He went to Kufa three times once
he says my father told me that he heard Aisha then next time he
narrates the same Hadith saying my father told me that Aisha and the
third time he says my father narrated that Aisha.
According to the generally accepted tradition, Ayesha (ra) was born about
eight years before Hijrah. But according to another narrative in Bukhari
(kitabu'l-tafseer) Ayesha (ra) is reported to have said that at the time Surah
Al-Qamar, the 54th chapter of the Qur'an, was revealed, "I was a young
girl". The 54th surah of the Qur'an was revealed nine years before Hijrah.
According to this tradition, Ayesha (ra) had not only been born before the
revelation of the referred surah, but was actually a young girl (jariyah), not
an infant (sibyah) at that time.
Refutation:
This argument is as the ones before; weak and misleading for the following
reasons:
First: The Hadith – which I will quote for you- is been wrongly translated in
a way to mislead the readers; so here is the Hadith and you can judge:
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 playful little girl
(Jariyyah)."
As it is obvious from the Hadith, Aisha only said that she witnessed one
verse revelation from that Sura while she was young at Mecca!! I am not
sure where did the opponent bring the notion that she witnessed the
revelation of the whole Sura!!!! Yet, I will leave that to the reader to judge
since the Hadith is clear but all I can say it is nothing but self desire and
Shaytaan deception.
In addition, it is important to remind you with the fact that verses of each
Sura are normally revealed on stages. That is why, in regards this Sura,
Muqatil said that it is all revealed in Mecca except three verses [Fat-h Al-
Qadeer] although the majority opinion recognize all verses of this Sura were
revealed at Mecca.
Second: which authentic narration the opponent relies on that says this Sura,
in general, was revealed nine years before Hijra? Keeping in mind the
following:
Third: This verse was revealed after the Islam of Omar based on the
following Hadith:
Abu Huraira Narrated: the verse {the hosts will all be routed and will turn and flee}
[54:45] was revealed to the prophet while he was in Mecca, which upon
Umar said: O prophet of Allah which hosts? And that was before the battle
of badr. [Al-Mu’jam Alwasat by Al-Tabarani : Hadith Number 9121;
9/58].
Now, knowing that Omar embraced Islam 4 years before Hijra makes the
age of Aisha at time hearing that verse not less than four or five years old.
This is supported by the fact that she was born after the 4 or 5 year of the
beginning of revelation as agreed on by [Al-Isaba Fi Tamyeez Alsahabah:
11457: 8/16 ] and [ U’yoon Alathar by Ibn Sayyed Alnaas: 2/395]
Yet, let me put in your hand the biography of Aisha as proven from
authentic books:
She was born on the 4th or the 5th year after the beginning of the revelation to
the prophet Muhammad and was engaged two or three years pre Hijra time
at the age of 6. She got married on the age of 9 after reaching age of puberty
[tahtheeb alkamal by Almizzi: 35/227]. She passed away in 57th or 58th
after Hijra at the age of 65 [ Tahtheeb Al-Tahtheeb: 12/436] and [U’oon
Al-Athar: 2/395]
Al-Zarkali said in his book (Al-A’laam: 3/240) she was born 9 years before
Hijra and died on 58 H.
Doubt 4:
Refutation:
1. The authentic Hadith, which is referred to, by the opponent, states the
following:
a. Imam Al-Nawawi put this Hadith under the title “the age of puberty”
then he said: “it is the age at which boys become fighters and take the
same ruling as men” [ Sharh Saheeh Muslim: 12/13]
b. Imam Al-Nawawi then said : “ upon this Hadith Imam Al-Shafi’e, Al-
Awza’ie, Ibn Wahb and Imam Ahmad and others said that 15 is the
age of puberty ( for males) [ Sharh Saheeh Muslim: 12/13]
Narrated by Anas bin Malik: Al-Haritha was killed in the battle of Abdr
while he was a boy who did not reach age of puberty (ghulam). So Um Ar-
Rubai'bint Al-Bara', the mother of Hartha bin Suraqa came to the Prophet
and said, "O Allah's Prophet! Will you tell me about Hartha?" Hartha has
been killed (i.e. martyred) on the day of badr with an arrow thrown by an
unidentified person. She added, "If he is in Paradise, I will be patient;
otherwise, I will weep bitterly for him." He said, "O mother of Hartha!
There are Gardens in Paradise and your son got the Firdausal-ala (i.e. the
best place in Paradise)." [Sahih Bukhari: Hadith 3761] This has been
narrated in [Musnad Ahmad: 13831] and [Musnad Abi Ya’la: 3500]
Narrated By 'Abdur-Rahman bin 'Auf: While I was fighting in the front file
on the day (of the battle) of Badr, suddenly I looked behind and saw on my
right and left two young boys and did not feel safe by standing between
them. Then one of them asked me secretly so that his companion may not
hear, "O Uncle! Show me Abu Jahl." I said, "O nephew! What will you do to
him?" He said, "I have promised Allah that if I see him (i.e. Abu Jahl), I will
either kill him or be killed before I kill him." Then the other said the same to
me secretly so that his companion should not hear. I would not have been
pleased to be in between two other men instead of them. Then I pointed him
(i.e. Abu Jahl) out to them. Both of them attacked him like two hawks till
they knocked him down. Those two boys were the sons of 'Afra' (i.e. an
Ansari woman). [Sahih Bukhari: 3766]
It seems the opponent failed to differentiate between those who are
participating in fights as fighters and those who stay in the back lines
nursing soldiers. The criteria needed for each type is totally different
therefore comparing both types to each other is invalid
I challenge the opponent to bring one single Hadith that says clearly that 15
was the set age for females so they can be in the battles.
I challenge the opponent to bring evidence that says that the above Hadith he
used applies on women as well by bringing statements from recognized
scholars from past or presence!!
Doubt 5:
According to almost all the historians Asma (ra), the elder sister of Ayesha
(ra) was ten years older than Ayesha (ra). It is reported in Taqri'bu'l-tehzi'b
as well as Al-bidayah wa'l-nihayah that Asma (ra) died in 73 hijrah when
she was 100 years old. Now, obviously if Asma (ra) was 100 years old in 73
hijrah she should have been 27 or 28 years old at the time of hijrah. If Asma
(ra) was 27 or 28 years old at the time of hijrah, Ayesha (ra) should have
been 17 or 18 years old at that time. Thus, Ayesha (ra), if she got married in
1 AH (after hijrah) or 2 AH, was between 18 to 20 years old at the time of
her marriage.
Refutation:
This argument is based on two points which I will mention and refute
accordingly.
The age difference between Asmaa and Aisha was narrated, by historians,
only from the words of Ibn Al-Zinaad who did not live at the time of Asmaa
since he is from Atbaa’ al-tabie’een. He was credited by some and
discredited by many. Furthermore, most of Sheikhs whom he narrated from
did not see Asmaa as well. Thus, the narration cannot be accepted as it is
discontinued (Munqat’e).
This will not prove anything about the age of Aisha because this argument
was based on the narration of Ibn Abi Al-Zinaad which we refuted
previously due to its obvious weakness.
As a result, I would like to put before the opponent some question that I ask
him to answer since the opponent mentioned in his argument that most
historians agrees on this info!!!!
b) Does collecting a story in a history book means that the author agrees
to it? Surely, not
c) Can the opponent name some of those who apposed this opinion since
he mentioned that most of historians agree on that!!! ( Keep in mind:
Historians never said they agree to that at all)
d) The books from which the opponent quoted his evidences contain
many other narrations that refute and oppose his notion. So why did
he considered what he quoted and rejected the rest!!! Although, what
he rejected are agreed on and proven by authentic Hadiths!!
Doubt 6:
Tabari in his treatise on Islamic history, while mentioning Abu Bakr (ra)
reports that Abu Bakr had four children and all four were born during the
Jahiliyyah -- the pre Islamic period. Obviously, if Ayesha (ra) was born in
the period of jahiliyyah, she could not have been less than 14 years in 1 AH
-- the time she most likely got married.
Refutation
The opponent seems, once again, trying to mislead the readers by twisting
the words and wrongly translate the words of Imam Tabari to suit his
purpose. In addition it shows that the opponent has no simple understanding
to the Arabic language!!
I put before your hand the full quotation from Tabary History book:
Tabari says in his treatise on Islamic History: “Ali Bin Muhammad narrated
that someone told him as well as his Shaikhs that Abu Bakr got married
during the pre Islamic period to Qatelah …who gave birth to Abdullah and
Asma’a. He got married, during the pre Islamic period, to Um Roman as
well…who gave birth to Aisha and Abdurrahman…So all four children were
delivered by those two wives who we mentioned that he married during the
pre Islamic period.” [Tarikh Al-tabari: 2/351] and [tareekh Al-Rusul wa
almolook: 2/218]
1. Tabari never said that those four children were born during period of
jahiliyyah at all. He said that the two wives, which he named, were
married to Abu bakr at time of Jahilyya
Refutation
This argument is based only on one point: The year in which Umar Bin Al-
Khattab embraced Islam
This argument is not only fragile as the ones before but also misleading for
the following facts:
Umar bin alkhattab embraced Islam on the 9th year after the beginning of
revelation to the prophet Muhammad () صلى ال عليه و سلم. Here is the proof
from same source the opponent used as well other sources:
Ibn Sa'd said: " Muhammad Bin Umar told us that Osama bin zaid bin
Aslam told him that his father told him that his grandfather told him:" I
heard Umar Bin Alkhattab said: I was born 4 years before the great Fujjar
incident . He entered Islam in the 6th year after the message while he was 26
years old. His grandfather said as well: Abdullah bin Umar used to say: my
father (Umar) entered Islam while I was at the age of 6."[Al-Tabaqat Al-
Kubra: 3/250]
Ibn Ishaaq said:” Umar bin AQl-khattab entered Islam after Muslims
immigrated to Habasha” [Seerah Nabawya by Ibn Katheer: 2/32] [Seerah by
Ibn Hisham 2/193]. This simple fact refutes opinion that says that Umar was
the fortieth who entered Islam because Muslims who immigrated to Habasha
were more than 80. [ Seera Ibn Hisham: 2/193]
Abdullah bin Umar, narrated the incident when Umar bin Alkhattab declared
his Islam in public which upon he fought Quraish in front the Ka’ba by
saying that he was (ghulam (boy) who can judge reasonably). [ Seera Ibn
Hisham: 2/193] and [Seerah Nabawyya by Ibn Katheer: 239]
First quotation:
Date when Umar embraced Islam is year 6 after the revelation to the
prophet.
Second quotation:
Third quotation:
Abdullah bin Umar states that his father embraced Islam while he was a
young boy who can make some reasoning (ghulam; under age of 9).
From this we can conclude the date of Umar's Islam according to Abdullah
bin Umar; his son age. It is stated in authentic Hadith, which we referred to
previously, that Abdullah bin Umar age at Uhud battle time was 14 years
old. We know, as well, that Uhud battle was in the 3rd or 4th year after Hijra
and we know that the prophet stayed 13 years in Mecca after the moment he
became a messenger. Thus, based on these dates, Umar bin A-khattab
embraced Islam in the 9th year after the revelation to the prophet. The
following is a History Time line to demonstrate the events:
5…………..……9……….…..….H (13)……….2………………..3………4
* * * * *
* * * Uhud battle
* * * * *
* Abdullah's age 6 * Abdullah's age 14
* * *
* Umar's Islam *
* *
Aish'a Born Aish'a Marriage
Doubt 8
All those who know the Arabic language, are aware that the word
"bikr" in the Arabic language is not used for an immature nine year
old girl. The correct word for a young playful girl, as stated earlier is
"Jariyah". "Bikr" on the other hand, is used for an unmarried lady, and
obviously a nine year old is not a "lady".
Refutation:
It is arrogant and foolish to bring such argument that anyone with basic
Arabic language can easily refute and reply to. The way the opponent
phrases represents an underestimating to people's mind as well as deceiving
way to show that he has knowledge about what he is referring to while he
has no clue at all about it. Yet, what to expect when people copy and paste
others words!!!
This argument is based on the word (Bikr) and ( Jariyah), so here are some
what this word mean:
Bikr of females are the ones who never had copulation. Bikr means as well
the first born child whether it is male or female [Al-Muheet Fi Al-Lugha:
2/49]
Bikr is a Jaryyah who is virgin and Bikr of women is the one who never had
copulation with a man [Lisan Al-A’rab: 4/76]
It is known to everyone that every young girl is called Jaryyah so the word
Jarryya is related to age. However, the word Bikr is a descriptive word to
females who are virgins whether they are old or young. In addition, Khawla
question means whether the prophet wishes to marry someone who never
married before or someone who has got married previously.
Doubt 9
According to Ibn Hajar, Fatimah (ra) was five years older than
Ayesha (ra). Fatimah (ra) is reported to have been born when the
Prophet (pbuh) was 35 years old. Thus, even if this information is
taken to be correct, Ayesha (ra) could by no means be less than 14
years old at the time of hijrah, and 15 or 16 years old at the time of her
marriage.
Ibn Hajar's original statement, its translation and reference follows: i.e.
Fatimah (ra) was born at the time the Ka`bah was rebuilt, when the Prophet
(pbuh) was 35 years old... she (Fatimah) was five years older that Ayesha
(ra). (Al-isabah fi tamyizi'l-sahabah, Ibn Hajar al-Asqalani, Vol 4, Pg 377,
Arabic, Maktabatu'l-Riyadh al-haditha, al-Riyadh, 1978)
Refutation:
Here are the bits, which the opponent completely neglected because it stands
against his argument
Ibn hajar said just before the quotation: " it is been a matter of difference of
opinion about the year fatima was born". Then he added just after the
quotation: “Abu Umar narrated that Ubaid Allah bin Muhammad bin
Suliman Bin Ja’far Alhashemi said : Fatima was born when the prophet's age
was 41 and her birth was before the time when prophet to receive revelation
in short time, a year or more and she is younger than Aisha with 5 years. Ali
got married to her bingeing of Muharram 2 H after Aisha in 4 months and it
has been narrated other opinions as well."
Final Advice:
It is enough evidence to know that the age of Aisha (May Allah be pleased
with her) at the time she got married is a matter of consensus amongst
scholars and common people, including Muslim Historians whose books
were used as supposedly evidences that the opponent depends on.
I would like to advise myself and my Muslim brothers and sisters that we are
living in a time of trials and hardships. Thus, we must protect ourselves by
having the right knowledge from its authentic sources; Ibn Sereen () رحمه ال
said simple words that became later a guideline for every scholar and
Knowledge student. He said: " this knowledge is a religion, so be careful
from whom you take your knowledge".
So let each one of us not to give ears to doubts that are spread by enemies of
Islam especially the hypocrites who became horns for disbelievers that
repeat what they wish them to say. Those who Allah said about them:
“Those whose effort goeth astray in the life of the world, and yet they reckon
that they do good work.” [ Sura Al-Kahf: 104]
Waallahu A'lam
Written by;
28 October 2007