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raushan
UNITED ARAB EMIRATES
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 Topic initiated on Thursday, October 5, 2006 - 8:28 AM 
Hazrat Ayesha was 17 at Nikah, Not 7
It is widely believed that Hazrat Ayesha’s age was seven years when she was married to the Prophet (Pbuh) and she was 9 when she came to live with him but this is wrong. The fact is that she was 17 when married and 19 at the time of her rukhsati (departure from her home to the husband’s house). There are too many indisputable evidences in favour of this. A few of those are listed below:
1. Imam Waliuddin Muhammad Abdullah Al-Khateeb, the author of famous work on Hadith, namely Mishkaat was also an acknowledged expert of Asma-ur-Rijal (the unique art of research on people). He registered the following about Hazrat Asma at the end of Mishkaat.
“She is Asma, the daughter of Abu Bakr Siddiq...She is the mother of Abdullah Bin Zubair...She was 10 years older than her sister Ayesha...She died at the age of 100 in Makkah in 73AH...”(Mishkaat, Asma-ur-Rijal)
There is unanimity among all the scholars of Asma-ur-Rijal and historians on the above-mentioned facts.
It can be easily computed from above that being 100 years old in 73 AH, Hazrat Asma, daughter of Hazrat Abu Bak’r was at least 27 (100-73) years old at the time of Hijrah of the Prophet (Pbuh). If she died in the beginning of 73 AH, then her age was (100-72) 28 years at Hijrah. It is stated above that she was 10 years older than Hazrat Ayesha. It means Hazrat Ayesha was 18 years old at Hijrah. She came into the Nikah of the Prophet (Pbuh) one year before Hijrah and she shifted to the Prophet’s house two years later. Clearly, she was 17 at the time of nikah and 19 at her rukhsati.
2. The historians have placed Hazrat Ayesha between No. 17 and 20 in the list of those who were earliest to embrace Islam. Ibne Ishaq, the earliest authentic Islamic historian has placed her at No. 18. We also know that Hazrat Umar was the 40th person to embrace Islam and he entered into the faith in the first year of prophethood. It means Hazrat Ayesha was among those few who embraced Islam almost immediately after the declaration of prophethood. She must have been at least 5 years old to be categorized in the list of those who embraced Islam. Therefore her age was 18 when Hijrah came about 13 years later.
Now imagine this. The saying goes that she was 7 at her nikah i.e. 8 at Hijrah that occurred 13 years after the declaration of prophethood. If it were true the declaration of prophethood occurred 5 years before her birth. Did she embrace Islam 5 years prior to her birth?
3. There are indications that she was among those who went to war of Badar but her presence in the battleground of Uhad is beyond doubt. It is in many authentic books of Hadiths and history that she was among those women in Uhad who were carrying water to the injured Sahaba. Now remember the incident of two young boys Rafe and Samra who were 13 and the Prophet (Pbuh) was not permitting them to join forces for their age but later agreed to their pleading as they were very enthusiastic. If Hazrat Ayesha was 10 when Uhad came about in 2 AH, was it possible that a new bride of 10 would have been permitted while the young boys of 13 were refused permission to go to Uhad? On the contrary if she was 18 at Hijrah her age was 20 and fit to take care of the injured in the battlefield when Uhad took place.
There are quite a number of other irrefutable evidences of her age being 19 when she entered into the Prophet’s home 2 years after her Nikah to him.
The wrong notion of her being 7 at marriage is widely accepted (and many Fiqh deductions are erroneously made on its basis) as there is a false report narrated by Hashsham bin Urwah in all the six most authentic collections of Hadith i.e. Sihah-e-Sittah! Hashsham bin Urwah was a very reliable narrator according to all scholars but this fact skipped the scrutiny of the famous Muhaddiseen of Sihah-e-Sittah that Hashsham became forgetful and unbalanced at his old age when he shifted to Iraq. The said report was narrated by him while he was in Iraq. Hashsham was the teacher of Imam Malik and he has accepted a number of Hadiths narrated by him in his collection of Hadith, Muatta. It was none other than Imam Malik, Hahsham’s disciple who declared after Hashsham shifted to Iraq that none of his former teachers’ statements were reliable any more because of his mental condition. The compilers of Sihah-e-Sittah, all being non-Arabs were not aware of it.
ref: Islamic Voice online magazine
Edited by: raushan on Saturday, October 14, 2006 9:59 AM |
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oosman
USA
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 Posted - Thursday, October 5, 2006 - 2:36 PM 
| There are other hadith in the so called Sahih books that are false. When reading a hadith from the Sahih books, one should not blindly believe it is authentic withouth studying its isnads (chain of narrators, and other evidence). |
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perv1
UNITED KINGDOM
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Posted - Thursday, October 5, 2006 - 11:14 PM
salaam
quote:
The wrong notion of her being 7 at marriage is widely accepted (and many Fiqh deductions are erroneously made on its basis) as there is a false report narrated by Hashsham bin Urwah in all the six most authentic collections of Hadith
Are you not the same person who has been defending hadiths in another discussion!
regards |
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oosman
USA
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Posted - Thursday, October 5, 2006 - 11:37 PM
| There is a difference between studying hadith individually and following/defending it after proper verficiation of isnad, and blindly following all hadith that are marked sahih. |
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ibrahim
PAKISTAN
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Posted - Friday, October 6, 2006 - 4:50 AM
| Well in replying to an answer on TV recently, Mr. Ghamidi said that Hazrat Aayesha (rtu) was 16 yr Old on her engangement & was 19 at the Time of her Marriage w Prophet Muhammad (pbuh). |
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raushan
UNITED ARAB EMIRATES
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Posted - Saturday, October 7, 2006 - 6:14 AM
Quran is preserved book as assured by Allah.
the same is not true with ahadith.
Errors are very natural in a work done by human being.
All we can do is to find out logical reasons to point out those errors.
Throwing the precious work just because of some human errors isnt judicious. |
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perv1
UNITED KINGDOM
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Posted - Saturday, October 7, 2006 - 11:34 AM
Salaam
quote:
Quran is preserved book as assured by Allah.
the same is not true with ahadith.
True, but also hadith have nothing to do with Gods word (as you have pointed out below)
quote:
Errors are very natural in a work done by human being.
All we can do is to find out logical reasons to point out those errors.
True (at least we seem to be getting somewhere at last with you anyway).
so far so good but:
quote:
Throwing the precious work just because of some human errors isnt judicious.
Unfortunately like many you find it very difficult to let go of your life long held prejudices.
If hadith books were just an attempt to record Prophet Mohammeds life history there would not be an issue. Unfortunately the problem is that the hadith, by the vast majorit anyway, have become part of Islam and are put almost on par with the Quran. It does not matter what pearls of wisdom may be contained within some hadith, the fact that they portray the prophet as a paedophile, condoning rape & torture amongst many other disgusting scenarios mean that they can never be part of islam. Unless you think that these things are acceptable. By far the hadith have been the biggest culprit in corrupting islam and creating divisions within it.
Majority of muslims are not even vaguely aware how contradictory the hadith are or how derogarotry they are towards the prophet. Unfortunately when some of them discover these facts there prejudices are too deeply set and then despite these obvious flaws they continue to argue the ridiculous point: Ah yes there are some trashy hadith (as this is obvious even to them) but here are some good ones as well so must keep them part of Islam. If people cannot see the flawed logic in this arguement then truly their mind, heart etc are sealed as predicted in the Quran.
Regards |
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raushan
UNITED ARAB EMIRATES
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Posted - Saturday, October 7, 2006 - 12:57 PM
Anti hadith views replied by Dr.Robert D. Crane Former advisor to late US president Nixon and Former US Deputy Director (for Planning) of the National Security Council.
-------------------
...The only major fault that I find with his whole approach, and one of which most authors are guilty, is suggested in his statement on page 63: “In the realms of philosophy, religion, the social sciences, and the arts … there can only be one optimum form which will maximize the efficiency of all social behavior in human societies.”
The weakness of this approach is its failure to distinguish between human-made systems or realms, in which there can be no “optimum” form, and divine revelation, in which by definition there is an optimum, even though exactly what this is will always remain beyond human certainty.
Secondly, in his statement lumping philosophy and the social sciences and the arts together with religion, Ahmad fails to distinguish between essence and form. In philosophy, there clearly is a distinction between the essence of positivist relativism, which denies the existence or even possibility of truth, and the essence of what America’s founders called traditionalism, which denies the truth of such relativism. In religion, on the other hand the essence of all religions, regardless of the diversity in outward expression, is awareness of an ultimate reality beyond all forms, which Muslims and Arabic-speaking Christians call Allah and some Christians call Being (which is beyond existence) or even Beyond Being (beyond the trinity). The essence of religion, furthermore, involves recognition that from the Oneness of the ultimate comes ineluctably the coherence of existence, which Muslims call tawhid. |
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