Aisha's Age of Consummation

Aisha (‘Ā’ishah, c. 613/614 –c. 678)^[1] or عائشة, (also transliterated as A'ishah, Aisyah, Ayesha, A'isha, Aishat, Aishah, or Aisha) was was consummated by Muhammad, then 53,^[2] at the age of 9 or 10 according to various sahih hadiths.^[2][3][4][5] Muhammad initially married Aisha when she was 6, but, according to scriptural hadiths, waited 3 years to consummate the marriage for her to reach puberty.^[6][7] Although child marriage was common in the 7th century^[8] 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 Baker was an influential man in the community.^[9] 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.^[10]

Authenticity

In the Quran the mention of marrying those who have not yet reached menstruation can be read in Chapter 65 "Al Talaq" verse 4.^[11] The Jalalayn tafsir (exegesis), is one of the most respected commentaries on the Quran.^[12] In the Jalalayn exegesis 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 ha"s been a source of controversy and debate. Some Muslims have attempted to revise the previously-accepted timeline of her life.^[14] All biographical information on Muhammad and his companions was first recorded over a century after his death,^[15] but the hadith and scripture provide records of early Islam through an 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.^[2][4] Some other traditional sources also mention Aisha's age. The sira of Ibn Ishaq 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.^[7]

Association with Child Marriage

No age limits have been fixed by Islam for marriage according to, Persian Professor at the University of Cambridge, Reuben Levy, and "quite young children may be legally married".^[16] The girl may not live with the husband however until she is fit for marital sexual relations.^[16] The Hanafi school of jurisprudence of Islamic fiqh maintains that a wife must not be taken to her husband's house until she reaches the condition of fitness for sexual relations.

Levy adds: 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.^[17] In marriage baligh is related to the Arabic legal expression, hatta tutiqa'l-rijal, which means that the wedding may not take place until the girl is physically fit to engage in sexual intercourse. Some Hanafi scholars hold the opinion that sexual intercourse may take place before puberty, as long as it's not injurious to one's health.^[18] In comparison, baligh or balaghat concerns the reaching of sexual maturity which becomes manifest by the menses. The age related to these two concepts can, but need not necessarily, coincide. Only after a separate condition called rushd, or intellectual maturity to handle one's own property, is reached can a girl receive her bridewealth.

Relevant Quotations

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.^[19] The first recorded objection raised to Aisha's age was by Maulana Muhammad Ali who lived from 1874 to 1951.^[20] 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.^[21]

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".^[22] 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.^[23]

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.^[24] 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 Fouad Haddad, responded to Moiz Amjad's polemics with, "Our Mother A'isha's Age At The Time Of Her Marriage to The Prophet."^[25] Including 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,^[26] “Imam” Chaudhry (word-for-word plagiarism of Amjad's work),^[27] Zahid Aziz,^[20] Nilofar Ahmed,^[28] and David Liepert.^[29]

Apologetic Arguments

Dispute of Aisha's Age

Some Muslim authors have attempted to calculate Aisha's age based on details found in some biographies, eschewing the traditionally-accepted ahadith, though Kecia Ali labels these attempts as "revisionist".^[14] One da'if (weak) hadith recorded in the works of some medieval scholars, including al-Dhahabi,^[30] states that Aisha's older sister Asma was ten years older than her. This has been combined with information about Asma's age at the time of her death and used to suggest that Aisha was over thirteen at the time of her marriage.

Shaykh Dr. Gibril Haddad who was listed amongst the inaugural "500 most influential Muslims in the world",^[31] is considered a Muslim scholar and muhaddith (hadith expert)^[31] criticizes this approach as relying on a single narrator, and notes that a hadith from the same narrator gives a broader range for the age difference between the sisters.^[25]

Not Enough Narrators

This claim objects that there is only one narrator, Hisham, and that although it is a sahih (authentic hadith) he alone is not enough to consider the hadith reliable. However, many of the chains of narration for these hadiths^[32] do not involve Hisham (for example, Sahih Muslim 83311)^[4], and, in any case, there is no requirement in Islam for multiple narrations. Even a single sahih hadith is sufficient to establish Islamic laws and practices.

Shaykh Dr. Gibril Haddad also refutes the claim that most of these narrations are reported only by Hisham ibn 'Urwah. "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."^[33]

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.

Revelation Time of Surah al-Qamar

This arguments uses the Sahih Bukhari hadith in which Aisha explains she was a young girl when Surah (chapter) al-Qamar of the Quran was revealed.^[34] 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).^[35] Zahid Aziz said it was revealed before 6 BH.^[36] 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."^[33]

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. Though, are a few hadiths that highlight Aisha's involvement in the Battle of Uhud, but the the extent that she was not involved in the battlefield and merely carrying water skins to the combatants.^[37] Women and young children were allowed to preform such functions during battles.^[38]

Shaykh Haddad also showed included on this subject:

"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."^[33]

Tabari's Account of Abu Baker

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.^[39]

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.^{[40][41][42][43][44]}

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."^[33]

Time of Umar's Conversion to Islam

This argument draws on al-Sirah al-Nabawiyyah (Biogoraphy 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.^[45]

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.^[46]

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."

Hadith Saying 'Aisha Had Reached Puberty

This argument is based off a mistranslated haidth, Sahih Bukhari 1:8:465, which reinterprets to the idea that Aisha had seen her parents follow islam since the age of puberty, and not a day passed by without Muhammad visiting them.^[47]

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 in another hadith by the same translator.^[48]

See Also

• Islam and Pedophilia
• Responses to Apologetics: Muhammad and Aisha

Translations

• A version of this page is also available in the following languages: Czech. For additional languages, see the sidebar on the left.

External Links

• Shaykh Gibril Haddad - Biography of Shaykh Gibril Fouad Haddad at SunniPath, The online Islamic Academy
• Responses to "The Learner" (Moiz Amjad) and others - Collection of Answering Islam articles

Acknowledgments

References