The Age of Ayesha (RA) at
the time of Her Marriage
by. Dr. Aslam Abdullah
The age of the mother of believers, Ayesha bint Abu Bakr
(RA), has been a matter of great controversy among Muslims and non-Muslims since
long. Both Muslims and non-Muslims rely on sources mentioned in books of
ahadith such as al-Bukhari, Muslim, Abu Dawud, an-Nasai and Ibn Majah and
books of history to keep the controversy alive. There are reports in books such as Sahih
Bukhari that claim that Ayesha (RA) got engaged with Prophet
Muhammad when she was six and the marriage was consummated when she 9. There is no reference to this event in the Quran, nor does there
exist any statement of the Prophet (PBUH) that he married Ayesha (RA) when she was
six. Muslim scholars, by and large, have continued to propagate the accounts of
this wedding as accurate and sound. Some have gone a step further explaining
that this marriage was planned in heavens and it was the intention or will of
God that the Prophet marries her at this age.
Not
many scholars have questioned the authenticity of these accounts. Not many have
looked at the alternative narrations present in our books of history and
ahadith. Not many have tried to evaluate the accounts on the basis of the
criterion of the Quran. Even though there are narratives in our books of
ahadith and history that challenge the notion that the mother of believers got
engaged or married with the prophet at the age of 6 or 9, yet the majority of
scholars have preferred accounts recorded in Sahih Bukhari or Sahih Muslim or
other books of ahadith.
They
have elevated these books to the status of the Quran whose every word is
accurate and whose accounts cannot be questioned for their authenticity. It is
interesting to note that the author of Sahih Bukhari, Muhammad Ibn Ismail Ibn Ibrahim Ibn al-Mughirah Ibn Bardizbah al-Bukhari purged over 98 percent of ahadith he had collected based on a methodology that
he developed. The methodology was not divinely revealed as the wahi or
revelation comes to Prophets only. It was the outcome of his personal genius
mixed with piety. Yet, when anyone asks to critically look at the accounts of
such books on the criterion of the Quranic message, they immediately categorize
such people as deniers of hadith.
They
rarely ask, is this what the Quran asks people to believe in and practice? Was
Prophet Muhammad sent to the world to set the example of marrying a six or
nine-year-old child? They rarely ask is this account in line with the divine
message on the issue of marriage? They rarely ask is this the character of the
Prophet? They spend their energy and resources to defend these accounts even if
it meant tarnishing the image of the Prophet or even Allah. Of course, this is
not done consciously. It happens because most people often ignore the Quranic
methodology to determine facts. The Quran constantly reminds people: "Do not take a stand (regarding anything)
where you have no personal knowledge. Mind it, the ear and the eye and the
heart - all of them shall have to answer in regard to the question whether a personal inquiry was made about the concerned matter.” (17:36)
Majority Muslim scholars show a paradox in their approach to the issue. When
non-Muslims accuse the Prophet of marrying a child, they get angry and
describe the accusation a conspiracy to malign the Prophet, and if some
Muslims respond to these accusations by pointing out alternative narratives,
they denounce these efforts as heretical. While in non-Muslim circles, they
argue that the facts about the marriage between Ayesha (RA) and the Prophet (PBUH) are not understood clearly and Islam does not promote
child marriages, in Muslim circles they support child marriages on the basis of
this account claiming that they are only promoting a sunnah of the Prophet.
None of them would ever give their six or nine-year-old daughter to even a 25
or 30-year-old man. Probably, they might take someone else’s daughter to live
one more sunnah. They have contaminated the minds of their followers to such an
extent that any discussion on alternative narrative is unacceptable. The one
who rejects their version of Islamic history is declared either an apostate, heretic or a
deviant who must renew his faith before claiming himself a Muslim again. In their views, they alone have the right to define, and explain the facts. Anyone not in line with their thinking is either a culprit or a trouble maker.
Based
on alternative narratives in our books of ahadith and history, here are some
facts to look into before we take any position on this issue.
1.
Calendar
The
hijra calendar was introduced by Umar bin Khattab (RA) during his caliphate
Even though the hijra of the Prophet took place in the month of Rabi ul
Awwal, as is recorded in many books, the first year of the calendar, began with
the month of Muharram. Among the tribes of Arabia,
there was no elaborate system of recording death and birth. Often, the main
events were used to describe the year of birth and death of a person. If a
person is born in the year when a particular event took place, it would be said
that such and such person is born in the year of such and such event. For
instance, it is said that Fatima (RA), daughter of the Prophet was born in the
year when the Kaaba was being reconstructed. According to this calculation, a person born in Muharram or in Zil Qada with being of the same age.
2.
Sources
Hisham
ibn Urwah (RA), a companion of the Prophet is the main source of the reporting
on the issue. He said that he heard about it from his father that the marriage
(event) took place when Ayesha bint Abu Bakr was six years of age. If this
event had occurred as described, then there must be many other people who might
have witnessed it or heard about it. Even though Malik ibn Anas (RA) was
present, when Hisham was alive, yet he did not include this account in his book Muwatta, the earliest
book of hadith. Moreover, Hisham bin Urwa (RA) did not report about the event
when he was a resident of Medina
for almost 71 years. He reported it in Iraq at the age of 90. Yaqub ibn
Shaibah in his Tehzibu’l-tehzib, reports: “He [Hisham] is highly
reliable, his narratives are acceptable, except what he narrated after moving
over to Iraq.”
(Tehz’bu’l-tehzib, Ibn Hajar Al-‘asqala’ni, Dar Ihya al-turath
al-Islami, 15th century. Vol 11, p. 50). It was further
reported: “I have been told that Malik ibn Anas (RA) objected on those
narratives of Hisham (RA) which were reported through people of Iraq.”
(REF: Tehzi’b u’l-tehzi’b, Ibn Hajar Al-‘asqala’ni, Dar Ihya al-turath
al-Islami, Vol.11, p. 50)
In Mizanu’l-ai‘tidal,
a book on the narrators on the life of the Prophet: it is reported: “When he
was old, Hisham’s memory suffered quite badly” (Mizanu’l-ai‘tidal,
Al-Zahbi, Al-Maktabatu’l-athriyyah, Sheikhupura,
Pakistan, Vol.
4, p. 301)
In his criticism of the methodology of collecting ahadith, Allama Shabbir Meeuthi rejects the interpretation of hadith that says that Ayesha (RA) married the prophet when she was six and conjugal relations when she was nine. He argued that among Arabs was a common practice to shorten a sentence. So when Ayesha (RA) said she was six she meant that she was 16. To prove this point he cited an example from the Hadith itself. He quoted the narration
reported by Bukhari himself on the blessed night (night of power) as the prophet said seek this night in, 25,27,29 of the month of
Ramadhan.
3. Engagement
Tabari as well as Hisham ibn Urwah (RA),
Imam Ibn Hanbal and Ibn Sad say that Ayesha (RA) was engaged at the age of six
and she began to live with the Prophet at the age of nine. But Tabari
contradicts himself by writing at another place: “All four of his [Abu Bakr’s]
children were born of his two wives—the names of whom we have already mentioned—during
the pre-Islamic period.”(Tarikhu’l-umam wa’l-mamlu’k, Al-Tabari (died
922), Vol. 4, p. 50, Arabic, Dara’l-fikr, Beirut, 1979) If Ayesha (RA)
was born before the revelation of the Quran to the Prophet, then she would be
about 14 years of age at the time of her engagement. It is also reported that prior to the engagement with the
Prophet, Ayesha (RA) was engaged to another person. It is reported Ayesha
(RA) accepted Islam quite sometime before Umar ibn Khattab (RA). This means that
Ayesha (RA) must have accepted Islam during the first year of the Prophethood.
Tabari has also reported that at the time Abu Bakr (RA) planned to
migrate to Habshah (8 years before Hijrah), he went to Mut‘am—with whose son
Ayesha (RA) was engaged—and asked him to take Ayesha (RA) in his house as his
son’s wife. Mut‘am refused, because Abu Bakr (RA) had embraced Islam, and
subsequently, his son divorced Ayesha (RA). Now, if Ayesha (RA) was only six
years old at the time of her marriage, she could not have been born at the time
when Abu Bakr (RA) decided to migrate to Habshah. There is no account to suggest that she was born in Ethiopia.
4. Age of Fatima (RA)
Ibn Hajar reports:
“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 than Ayesha
(RA).” (Al-isabah fi tamyizi’l-sahabah, Ibn Hajar al-Asqalani,
Vol. 4, P. 377, Maktabatu’l-Riyadh al-haditha, al-Riyadh, 1978)
According to this narration, the age of Ayesha would be 12 at the time of
her engagement with the Prophet and not six as generally mentioned.
5. Age of Asma
bin Abu Bakr (RA)
Abda’l-Rahman
ibn abi Zanna’d reports: “Asma (RA) was ten years older than Ayesha. (Siyar
A‘la’ma’l-nubala’, Al-Zahabi, Vol. 2, p. 289, Arabic, Mu’assasatu’l-risalah,
Beirut, 1992)
Ibn Kathir, a commentator of the Quran also reports: “She
[Asma] was elder to her sister [Ayesha] by ten years”. (Al-Bidayah wa’l-nihayah,
Ibn Kathir, Vol. 8, p. 371, Dar al-fikr al-‘arabi, Al-jizah, 1933) Ibn
Kathir further reports: “She [Asma] saw the killing of her son during that year
[i.e. 73 AH], as we have already mentioned, and five days later she herself
died. According to other narratives, she died not after five days but ten or
twenty or a few days over twenty or a hundred days later. The most well-known
narrative is that of hundred days later. At the time of her death, she was 100
years old.” (Al-Bidayah wa’l-nihayah, Ibn Kathir (died 1333), Vol. 8,
Pg. 372, Dar al-fikr al-‘arabi, Al-jizah, 1933)
Ibn Hajar Al-Asqalani notes: “She [Asma (RA)] lived a
hundred years and died in 73 or 74 AH.” (Taqribu’l-tehzib, Ibn Hajar
Al-Asqalani, Pg 654, Arabic, Bab fi’l-nisa’, al-harfu’l-alif, Lucknow)
If Asma (RA) died at the age of 100 years in 73 AH, she
should have been 27 or 28 years old at the time of hijra. If she is 10 year
older than Ayesha (RA), then the age of Ayesha should have been 17 or 18 at the
time of hijra.
6. Battle of Badr
andUhud
In Sahih Muslim, Kitabu’l-jihad
wa’l-siyar, Bab karahiyati’l-isti‘anah fi’l-ghazwi bikafir mentions the
presence of Ayesha (RA) during the battle of Badr. In Sahih Bukhari, Kitabu’l-jihad
wa’l-siyar, Bab Ghazwi’l-nisa’ wa qitalihinna ma‘a’lrijal records: “Anas
reports that On the day of Uhud, people could not stand their ground around the
Prophet (pbuh). [On that day,] I saw Ayesha (RA) and Umm-i-Sulaim (RA), they
had pulled their dress up from their feet [to avoid any hindrance in their
movement].”
Sahih Bukhari, in Kitabu’l-maghazi, Bab ghazwati’l-khandaq
wa hiya’l-ahza’b: also records: “Ibn ‘umar (RA) states that the Prophet
(PBUH) did not permit me to participate in Uhud, as at that time, I was
fourteen years old. But on the day of Battle of Khandaq (Trench), when I was
fifteen years old, the Prophet (PBUH) permitted my participation.” If Ayesha
(RA) participated in the battle of Badr and Uhud, she must be at least 15 years
old as youth under that age were not allowed to accompany the Prophet.
7. Surah Qamar
Sahih Bukhari in kitabu’l-tafseer
reports that Ayesha (RA) was a young girl when Surah al-Qamar was revealed. “I
was a young girl (jariyah)” when Surah Al-Qamar was revealed. (Sahih
Bukhari, kitabu’l-tafsir, Bab Qaulihi Bal al-sa‘atu Maw‘iduhum wa’l-sa‘atu
adha’ wa amarr)
Surah Qamar is the 54th
surah of the Qur’an and it was revealed eight years before Hijrah. Accordingly,
she must be somewhere between 6-13 years at the time of revelation of Al-Qamar,
and thereby she must have been 14-21 years at the time she married Prophet.
8. The Quran on Marriage
The Quran does not allow child marriages. It states: “And make
not over your property (property of the orphan), which Allah had made a (means
of) support for you, to the weak of understanding, and maintain them out of it,
clothe them and give them good education. And test them until they reach the
age of marriage. Then if you find them maturity of intellect, make over them
their property……” (4:5-6).
What is a marriageable age? In the wods of Allah, it is an age when a person is able to take a decision on his or her own and he and she is in a position to give consent to the proposal of marriage. It
is not a childhood age. It is almost young adult age. Prophet Muhammad and his father-in-law Abu
Bakar Siddiqi (RA) must be aware of these facts. To suggest that the Prophet married a six year old child is like accusing the Prophet and his most trustworthy companion and suggesting that they violated the divine commandment in this matter. It is unthinkable that they would violate
this Quranic command.
What is evident from all the
above mentioned sources is that the age of Ayesha (RA) was not six at the time
of her engagement to the Prophet. She was either 16 or 19 at the time when she
was engaged and 19 or 22 when she joined the Prophet (PBUH).
Some of these scholars tell us that in order to defend the honor of the Prophet they would be willing to sacrifice millions of lives. What about about critically examining the hadith that gives distorted image of our Prophet?
