Introduction
Recently in India, Bharatiya Janata Party (BJP), the ruling anti Muslim party had to suspend its national spokesperson Nupur Sharma[1] and expel its Delhi media head Naveen Kumar Jindal after their remarks against Prophet Muhammad (Pbuh) earned severe diplomatic backlash for India in the Gulf countries and all over the Muslim world. There was Twitter trend #إلا_رسول_الله_يا_مودي all over the world[2]. However mere suspension was not considered enough, legal punishment was demanded by the Muslims. Some protesting Muslims in India were killed[3], houses demolished[4] by fascists Hindutva BJP rulers suffering from acute Islamophobia. The controversial remarks by Nupur Sharma were about the marriage of Prophet (Pbuh) with allegedly nine years old Ayesha (may Allah be pleased with her). The myth about young age marriage of Ayesha (RA, Razi Allah) has been repeatedly mentioned by Islamophobes to ridicule the Prophet (Pbuh) since ages. The ignorant Islamic Scholars who falsely equate Hadith literature with the Quran, the only Divine, well preserved and protected revelation without any doubt[5], Instead of refuting the false tale, try to defend the myth just to protect their false belief[6] about status of Hadith books. The “Hadith Book writing”, was prohibited[7] by the Prophet (Pbuh) and his closest companions, the Four Rightly Guided Caliphs[8] to avoid undermining the book of Allah (Quran) like previous communities (Jews & Christians). who wrote other books beside the book of God and thus went astray by neglecting book of God)[9]. Oral narration of Hadith was allowed but under strict criteria laid down by the Prophet [10], which even after 1400 years unfortunately still remains ignored and indulging in deviation (Bida’a)[11].
The Hadith books written much later during 2nd and 3rd century Hijrah in violation of instructions of Prophet (Pbuh) and Four Caliphs, keep undermining Quran, thus creating confusion and misguidance as apprehended by the Prophet (Pbuh) and Four Rightly Guided Caliphs & Companions (may Allah be pleased with them).
This article is an endeavour to bust the myth of marriage of Ayesha (Allah may be pleased with her) at an early age of nine years and reveal the facts supported by arguments from Quran, Hadiths, History and Culture to enable the Muslims and Non Muslims to understand the reality, so that they refrain to misquote something which is not true.
The Marriageable Age & Quran
The Noble Qur’an, describes the marriageable age in Surah 4, verse, translation:
“And test the orphans until they reach a marriageable age (بَلَغُوا النِّكَاحَ balaghoo aln-nikaha) then, if you perceive in them proper understanding, hand over to them their property…(Quran: 4:6)
In his tafseer of this verse in Maarif-ul-Quran, Mufti Muhammad Shafi explains the marriageable age in detail. He writes; Once we know from verse 5[12] that minors should not be entrusted with properties until such time that their ability to discern and decide stands proved, the injunctions to educate and test such children to determine their ability follow in the next Verse 6: translated as ‘and test the orphans until they reach marriageable age;‘ means that children, well before they become pubert and marriageable, should be tested through small assignments of buying and selling in order to determine their ability to conduct themselves in transactions on their own. [marriageable age; is not restricted to orphans, it has general application]. This process of practical experimentation should continue right through upto the age of marriage-ability, that is, when they become pubert and mature. This is the time of special assessment. Now it should be determined if they have become smart and self-reliant in their affairs. Once this is sensed as ‘dependable’, it is time to hand over their property to them.
In short, given the nature of children and the factors involved in the growth of reason and intelligence among them, they have been divided into three stages.
• One: Minority (before puberty).
• Two: After puberty.
• Three: After self-reliance, and discretion in conducting personal affairs (Rushd as opposed to Safahah).
During the first stage, the guardians of children have been instructed to educate and train them by providing for them hands-on experience, that is, let them become smarter by conducting small dealings in buying and selling on their own. The expression: (and test the orphans) in this verse means exactly this. It is from here that Imam Abu Hanifah has deduced the ruling that the transactions of buying and selling entered into by minor children with the permission of their guardian are sound, valid and operative.
In accordance with the other injunction, when children become mature, pubert and marriageable, the guardian should check up their state of growth at that stage in terms of experience, intelligence and dealings, and once it becomes clear that they understand their profit and loss and handle their affairs and dealings in a satisfactory manner, their property should be handed over to them.
The Age of Maturity
Along with the injunction of maturity (بلوغ /bulugh) in this verse, the Holy Qur’an has also answered the question as to the ‘age’ when a child would be taken as mature (بالغ /baligh) by saying: إِذَا بَلَغُوا النِّكَاحَ translated as ‘until they reach marriage-ability’. Here, it has been indicated that real maturity is not tied up with any particular count of years. Rather, it depends on particular indicators and signs experienced by adults entering the threshold of adulthood. When, in terms of these indicators and signs, they would be regarded fit to marry, they would be considered mature, even if their age does not exceed thirteen or fourteen years. But, should it be that such signs of maturity just do not show up in some child, he shall be considered mature in terms of age, a position in which Muslim jurists vary. Some fix eighteen (18) years for boys and seventeen (17) for girls; some others have fixed fifteen (15) years for both. With the Hanafiyyah, the fatwa is on the position that the boy and the girl shall both be considered mature under the Islamic law after they have completed their fifteenth (15) year, irrespective of whether or not signs of maturity are found.
Now have a close look at this Hadith:
Hisham bin Arwah narrated from his father, who narrated from Aisha (RA) :that the Prophet (Pbuh) married her when she was six years old and he consummated his marriage when she was nine years old. Hisham said: I have been informed that Aisha (RA) remained with the Prophet (Pbuh) for nine years (i.e. till his death).[Al-Bukhari Hadith# 5134][13]
Does a six or seven years old child have the sense to give consent for marriage? And how far can it be considered valid?
How far the injunction of maturity (بلوغ /bulugh) in verse 4:6, the ‘age’ when a child would be taken as mature (بالغ / baligh) by saying: (إِذَا بَلَغُوا النِّكَاحَ) translated as ‘until they reach marriage-ability’ can be valid for a six or seven or even nine year old girl? Would the Prophet (Pbuh) who is known as the living in the Quran, himself violate Quran? This is impossible.
The world renowned Syrian scholar, Shaikh Ali Al-Tantawi, in his book ‘Ta’rif-e-Aam bi-Din il-Islam” [“Islam-A General Introduction], writes about marriages of Prophet (Pbuh), the important aspects were:
Prophet (Pbuh) was Above Temptations of Sexual Desires:
The Prophet was also above the temptations of sexual desire. However, the subject of women is one which is exaggerated by orientalists who have researched his life and sought to tarnish his image and mislead the public. They use the fact that he married nine wives as a case for him being “a man of lust”. But they have judged him in the same way as they judge other great men, eminent writers or brave warriors. For example: Napoleon was a notorious womaniser and made the whole nation of Poland act as pimps in order for him to gain the hand of Marie Walewska[14], with whom he was madly in love. He forced her father to offer her to him as a price to be paid for the independence of Poland. The life histories of many great men, such as Alexander Dumas, Byron, Goethe and Bodlieare and many others, abound with scandals of sexual pursuit. And these orientalists have judged our Prophet by the same standards, drawing the
conclusion that he, like the others, was sensuous and a man of lust. These people (orientalists) did not study Muhammad’s (peace be upon him) life in great depth, nor did they take certain psychological factors into consideration. Furthermore, their judgments were partial and showed no respect for moral behaviour. The sexual urge manifests itself in people from the age of puberty until the age of twenty five. A person is considered to be most vulnerable at this age, and sex can become an obsession which leads to all sorts of pitfalls and deviation. This is why free mixing of girls and boys at this age, even for academic purposes, is discouraged.
Non-Indulgence in Immorality Even in Early Life:
Now let us consider the Prophet’s life at this stage of his life. Did he get misled and enjoy the pleasures his contemporaries indulged in? After all, he was a free man living in a free country and in a society which, at that time, was not governed by any religion or law. He was therefore absolutely free to do as he wished. As we said before, our Prophet’s life history is an open book, which anyone can read. Can anyone prove, therefore, that he was, in the full flush of youth, a man who indulged in sensual and immoral pleasures? It is narrated that he was almost led into temptation by his contemporaries, but luckily God saved him. He made him fall asleep, and when he woke up he had forgotten what he had wanted to do. Had he indulged in any such acts of pleasure, his enemies, the polytheists, would not have hesitated to publicise the fact and blackmail him.)
Marriages:
When our Prophet (Pbuh) got married at the age of twenty-five, did he marry a beautiful virgin? Not at all. He married a widow who was his mother’s age. Most of his other wives were also widows, he only married them for political and tactical reasons. God had granted him permission to marry more than four wives and this right was not granted to other Muslims. However, God did not give him the right to divorce them, a right which is given to Muslims. Of course, the sexual drive is not a human flaw. How could a characteristic of man become a fault of mankind? But it can be harmful when a man becomes sexually obsessive, making it his sole occupation, and seeking to satisfy himself in ways which are not permitted.
Now let’s see the controversial weak Hadith:
Hadith on Marriage with Ayesha (RA)
Narrated by Hisham bin Arwah, from his father form Aisha: that the Prophet (Pbuh) married her when she was six years old and he consummated his marriage when she was nine years old. Hisham said: I have been informed that `Aisha remained with the Prophet (Pbuh) for nine years (i.e. till his death). [Al-Bukhari 5134]
Hadith & Sunnah are not Synonymous Hadith implies the narration of a saying, or of an act, or of an approval (Tasweeb) of the Prophet (Pbuh), irrespective of whether the matter is authenticated or still disputed.[15] “A “Mutawatir” hadith (continuous narrated by large numbers) achieves certain knowledge, they are few in numbers, (113 by imam Sayouti) while the majority, the bulk of Hadith which are “Ahaad” (singular) hadiths, unless otherwise corroborated, yields “speculative knowledge” upon which action is not mandated.”[16] The word `Sunnah’ literally means `a clear path’, `busy path’, `trodden path’, `beaten path’, `smooth path’, etc. The “Sunnah” of the Prophet (Pbuh), is the way of life which the Prophet (Pbuh) taught the people in theory and practice, he laid down ideal standards of leading a life which one should meet to earn Allah’s approval through complete submission to His Commandments indicated in the Holy Quran (3:164, 33:21)[17]
Prophet (Pbuh) Laid Down Criteria for Hadith Acceptance
While special care was taken to preserve Quran[18] through dictation/ writing, recheck and memorization, the Hadith writing was prohibited, only few companions with weak memory were allowed to make private notes[19], memorization and oral transmission of Hadith was permitted[20] by the Prophet (Pbuh) but possibility of errors and fake Hadith in oral transmission could not be ruled out. Hence he laid down simple Criteria[21] as an effective check of Hadith for corruption. This has been ignored by Muslim scholars this writer has compiled these “Fundamental Principles of Hadith Knowledge” from study of Quran and Hadiths Here only main points are mentioned for brevity, rest can be found at this link:[22]
Hadith Criteria-1 According to Quran & Sunnah
The Prophet (Pbuh) said:
“Some contradictory Hadiths will come to you about me, some of which will be in accordance with the “Book of Allah” (Quran) and “my Sunnah”, they will be from me and those (Hadiths) which are against the “Book of Allah” and “My Sunnah” will not be from me”[23] [Al-Khateeb, Baghdadi, Hadith:1303]
The principle derived is that the chain of transmission of a Hadith may be weak (Zaeef), but its conformity with the Qur’an removes its weakness, and other traditions may be stronger (Saheeh) in narrations but its inconsistency with the Qur’an’s clear statement weakens them (Zaeef)[24] [Tafheem-ul-Quran][25] Sheikh Hameed-ud-Din Farahi says: “I have seen some hadiths in Sahah (Six famous Hadith Books) which wipe out the Qur’an. We seek refuge in the belief that the word of the Prophet can annul the word of God” (Nizam-ul-Quran).
Al-Bukhari Hadith# 5134 contradicts Quran; 4:6, and Sunnah, because it neither happened nor practiced by companions, hence is invalid.
Hadith Criteria-2 : Quran Abrogate Hadith but Hadith Cannot
Prophet (Pbuh) said that: My word does not abrogate the word of Allah and the word of Allah abrogates my word and the word of Allah abrogates some.(Mishkat Hadith:189)[26] (also see Quran,18:27, 10:15)[27]
Hence Al-Bukhari Hadith# 5134 is abrogated by Quran 4:6.
Hadith Criteria-3 Intellectually Acceptable
The Holy Prophet (Pbuh) said:
“When you hear such a Hadith about me, which your heart know (accept), your hair and your skin should be softened and you should feel close to it then I am more deserving of this than you. And if you hear (Hadith) something that your heart is unfamiliar with, your hair and your skin are not soft and you feel distant from it, then I am far away from such Hadith than you. [Masnad Ahmad 22505][28] It implies that a Hadith which is intellectually acceptable is form the Prophet (Pbuh) and which is not, that Hadith is not from the Prophet (Pbuh). (Heart pumps blood, but traditionally ‘heart’ is used as parable for intellect in literature in all the major languages. Spirituality has special consideration for heart and soul. While it most certainly is true that the brain is the major relay centre for cognitive function, it seems that the heart is not just a muscle pump, as many believe it to be. (See intellect & Heart)[29]
Hence a 7 or 9 years girl’s marriage is not acceptable intellectually, that is the reason millions of Muslims are protesting on comments by an Indian politician who repeated contents from Al-Bukhari 5134. Hence according to [Masnad Ahmad 22505] it is fair to conclude that Al-Bukhari Hadith# 5134 is not from the Prophet (Pbuh).
Moreover it is also contradicted by many other Hadiths and historic event as would be explained later, already rejected/ abrogated by Quran:4:6.[30] Therefore it is understandable that it [Al-Bukhari 5134] was not considered by jurists and scholars. As already mentioned Imam Abu Hanifah fixed the marriageable age for boys and girls to 15 years. [others 17-18][31]
Conclusion
It is established that the age of Hazrat Ayesha (RA) has been misreported due to historical, reporting error and poor memory of the narrator. Quoting unreliable/ doubtful/ abrogated Hadiths is blasphemy, derogatory, taken offensive by Muslims. It’s high time that the Muslim scholars publicly announce abrogation of this Hadith and many others like it, to put an end to this agony forever. It is strongly recommend that the religious and political authorities, rulers of countries with Muslim population and OIC, to take appropriate steps to re-evaluate the Hadith literature and discard/ exclude objectionable, doubtful contents which create doubts and hurt the Muslim sentiments.
After the proofs form Quran, Sunnah and Hadiths given above, another scholarly research by Dr. TO Shanavas, a Western Muslim scholar is worth reading which further strengthen the conclusions reached.
To be continued …….
Part-2 in DJ August 2022
